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No 

v 

V. 



VOL. 1. 


ST. PAUL, MINNESOTA, NOVEMBER, 1850. 


NO. 1. 


-o- 

A MONTHLY NEWSPAPER. 

-o- 

Edited by G.II, Pond, 

To whom all communications on business or for the j 
paper, should be directed postpaid, Fort Snelling. 
Terms. —Twenty-Five cents a year, in advance. I 

Printedat tlie Citron iclc A: liegister Office i 
f'ii'tii Street, St. Paul. 

DAKOTA TAAVAI1TKlTkuT 

05” Persons who receive several copies 
of the Dakota Friend , will confer a special 
favor by distributing them and forwarding 
the names and addresses of subscribers. 


Karatanwan nom Oran Ou icayakapi. 

Wehan Raratonwan nonpa V.inulcan \Va- 
xicun ktepi keyapi,qa on sakim wicakaxkapi. 
Woksapi wi kin he en ito wohdagwicakiyapi. 
Raratonwan uman Batiste Rubado eciyapi 
kin, he Waxicun wan Andrew J. Drake eci¬ 
yapi he kte, Kaken econ qa kte keya ohda- 
kapi. 

Drake eciyapi kin he waxicun tokecanom 
om canku ohna maniya, unkan Raratonwan 
ti kin en icahda yapi qehan Batisli tankan 
mazakan yuha hiyu, qa Waxicun nonpapi 
qon hena iyog inajin wicaxi. 

Raratonwan hehan takeye cehan Waxicun 
kin ix naxdog iyaye ca can wan askam ina¬ 
jin kta, tuka can kin iyohi xni ecen kataiye- 
ya. Ilecon qehan tiyatakiya kihdu keyapi. 
Waxicun nonpapi qon ix hecen oyakapi 
keyapi. Raratonwan kin ix eya ecen ohdaka, 
tuka “Drake makapsinpsinta on etanhan he- 
camon ce” eya keyapi. Unhan wicaxta ak- 
enom he ivukcan yankapi kin, hena hecekcen 
oyakapi naronpi qehan okunwanjidan heya- 
pi. “Batiste Rubado atayedan tinwicakte 
ce” eyapi, qehan omniciye kin en ltancan- 
ldvapi kin ix heya yaco, “Niye Batiste Ru¬ 
bado tinwicavakte kin on ito Wajupi-wi kin 
he en anpetu iwikeemna nonpa sanpa zaptan 
kinhan tabu kin etanhan otkeniyanpi qa ecen 
ni te ktace” eya yaco keyapi. Iho he hece- 
tu. Hehan uwan kin ix decen oyakapi. 

Waxicun wopeton wan Alexander Living¬ 
ston eciyapi kin he ktepi. 

Waxicun wan, Aiken ecipapi, wopeton ti 
kin en i, qa wokoyake tawa kin apacanpan- 
miwma en okihnaka. Unkan ozoge sican 
opiye mahen mazaska opiyedan wan un, un¬ 
kan he ecehnaopeyakihnaka Mazaska xakpe 
cen ohna un: hecon qehan tokan iyava.— 
Ha iyohakam hen ake hdi tuka mazaska opi¬ 
yedan qon hakam tuwe icu qehan wopeton 


qon he okiyaka Unkan iecadan Raratonwan 
wanji Oshaga (Oxaga) eciyapi mazaska op¬ 
iye qon ynha wopeton ti kin en hi, unkan 
wopeton qon eyaku qa Aiken kicu. He ic- 
unhan Oshaga reyata pamahdedan najin tu¬ 
ka ecehnahan tankan mazakan yuha kihda. 
Unkan Waxicun wanhdakapi xni tuka maz¬ 
akan boqega ecedan naronpi cor hokxidan 
wan heya, “Raratonwan kin he nicute kta 
ce” eya. Iho Waxicun kin hecen-ohdakapi 
keyapi. Unkan hehan Raratonwan wanji 
tokeca woyagkiyapi unkan heya keyapi.— 
“Livingston ktepi qehan hen nawajin; unkan 
mazakan econpi nawaron qaxota wanmdake 
cehan Oshaga hetankan naxdog kihda wanm - 
daka. Hen tuwedan tokeca Ikcewicaxta 
mazakan yuhe zni ce” eya ohdaka keyapi. 
Oshaga ix to hehan wohdaykiyapi, unkan 
heya. He waktetuka ikcewicaxta kin hecon 
maxipi ce eya ohdaka keyapi. 

Hecen iyukcanwicakiyapiqon ix “Oshaga 
tinwicakte ce eyapi. ITnkan omniciye en 
Itancan Ivnowlton eciyapi” Wajupi-wi kin 
en anpetu iwikeemna nonpa sanpa zaptan 
kinhan tahu kin etanhan Oshaga otkeyapi qa 
te kta keya yaco keyapi. 

05” The above is a brief account of the tri¬ 
al of two Chippewas for the murder of two 
white men. The names of the murdered 
persons were Andrew J. Drake and Alexan¬ 
der Livingston, The Indians were both 
found guilty of murder, and sentenced by 
Judge Ivnowlton, to be hung at Willow Riv¬ 
er, Wisconsin, on the 25th October. It is 
believed that the ignorant savage, who knows 
no law but that of revenge, will not be dealt 
more severely with than his more fortunate 
white neighbors—and that while the Red 
man is made to suffer the penalty, ho may 
also be benefited by the protection of the 
law of the white men. Who can estimate 
the amount of misery which the Indian expe- 
[ riences from the treatment which he too often 
receives from lawless white men ! 


[b] Najicapi Oyalsnpi. 

Oiyuwsge kin en Waxicunwakan wan Ixta- 
I hdeze eciyapi kin, he wowapi haga; unkan 
Sisitonwan hen wojupi apa tanihan najicapi 
keya. Decenoyaka. 

Uotonmani eciyapi kin, hemdokehan hin- 
yanrin ihdaka hdi xni qehan, tamaga kin 
en ptewanuyanpi iyor payapi, qa ihangyapi. 
Ilecen Uotonmani ihdaka hdi qa maga 
wanhdake cehan, icante xice rince ca Waxi- 
cunwukan tipi kin en i, qa kajujuwicaxi.— 
Maga qon hecedan waniyetu hdutapi kta 


tuka he e wanna ihangyapi. Unkan waxi¬ 
cun kin ecen econpi kta keciyapi, qa hecen 
canwaxteyapi. Heha hecetu, tuka atokan 
kin ix togye cinpi. Tatanka iye atayedan 
ito hdajujuwicakiyapi kta keyapi nace. lye 
Waxicun kin hecen ecinpi xni tuka Dakota 
kin ecen econpi, qa ptewanuyanpi nom ktepi. 
Heconpi qehan Hokinis Wicaxtayatapi kin 
wowapi kicage ca owasin ecekeen okiyaka. 
Unkan Wicaxtayatapi kin heya nace, “Pte¬ 
wanuyanpi ktepi kin hetanhan wicaxta tom 
mayakahipi, qa ix niye wicayecicajujupi kta. 
He umanan wicayadapi xni kinhan Akicita 
nihuwe yewicawaxi kta ce,” eyakeyapi. Iho 
he nakinonpi qehan, owasin najica iyayapi 
keyapi. 

Ib) Flight ot tl»e f^itonwans of Traverse 
d;i Sioux. 

A communication from Mr. Hopkins, o*' 
Traverse des Sioux, informs us of the flight 
of the Sisitonwans from that place, and the 
reasons why they fled. For the sake of 
brevity, the substance is only given below. 

When the Indians of Traverse des Sioux 
returned from their summer hunts to their 
corn fields, an elderly man named Uotonmani 
found that the cattle had destroyed nearly all 
his little field. Magnified by a glance into 
the future, the consequences of the loss filled 
the old man’s soul with bitterness, and he 
repaired immediately to the Mission House, 
to deliver his tale of wo. Always miserable, 
he now felt himself to the be most miserable. 
The long, cold, dreary winter, in imagination 
rose up before him, and shaking his icy fist 
in the wrinkled visage of Uotonmani seemed 
to say, “Look on me, and while the Man- 
of-the-South by his warm breath screens you 
from my chilling gripe, hasten to weep for 
your wife and children, soon to perish with 
hunger.” And the old man hung his head 
and listened in silence, to the deepgrowlings 
of his sullen soul. 

By kind words and the promise of full re¬ 
muneration, the gloomy clouds were cleared 
away, and with a lighter heart the old man 
returned to his lodge. 

But it was the cattle which had done the 
mischief, and the friends of justice resolved 
that the cattle should pay the debt. Accor¬ 
dingly they tried, condemned and executed 
two choice cows belonging to the Mission. 
The Sub-Agent being informed of the affair, 
gave the Indians the choice between three, 
viz: To pay for the cows, deliver four men 
| at the Agency, or be brought down by the 
I military. They choose to take in the Prairie. 
I Perfectly natural ! 


ts> 


V 



































































tx 


DAKOTA TAA V AX1TKU KIN. 

SPt. ««., ofo*. -liiSO. 

(ff- The Dakota article will stand first in 
order, and the English which immediately 
follows, when a translation, may be known 
by the letter which stands at the head. 

|aj l)AK0XTXAWAXl'im KIN. 

St. Paul, Minnesota. 

Marpiya maka ko icarvapi kin wanna 
ehantanhan waniyetu kektopawinge xakpe 
ikiyedan. Maka kin de icaryapi kin hetan- 
han waniyetu kehtopaminge topa kacen, he- 
han Jesus wicaxta icidage ca makata hi. He 
Wanikiya eciyapi. Waniyetu yawapi kin 
he Jesus hi qon hetanhan yawapi qa maka 
toka icage cin hetanhan yawapi xni, Jesus 
hi kin he wanna ehantanhan waniyetu kekto¬ 
pawinge wanjidan sanpa opawinge xahdogan 
sam wikcemna zaptan [1850] Maka tokar 
icage cehan hanymtu, anpetu, mdoketu, wa¬ 
niyetu ko hena hecen hehan kagapi. 

Wakantanka heya keyapi “Marpiya oko- 
tonyan kin ekta taku iyoyanpa yuke kte ; on 
anpetu, hanyetu kici yukinakunyan un kte, 
ca he on makoncaga. 

Iho hena hecetu. 

Hehan anpetu-wakan kin ix he decetu. 
Wakantanka cin unkanx, maka kin inhuhana 
rin incarye okihi kta ; tuka hecen econ xni ; 
ito anpetu xakpe hehanyan econ. Iye he¬ 
cen waste kta sdr ca, on etanhan anpetu xak¬ 
pe hehanyan marpiya maka ko icarya. De- 
cen on hecon kacen epca. Iye oran kin 
eciyatanhan anpetu xakpe kin en unmnihc- 
capi kte cin he on onspounkiyapi qa iapi 
ecedan on opspeunkiyapi xni. Ive oran kin 
eciyatanhan wicomniheca onspeunkiyapi 
ehantanhan ecen econkupi xni kinhan he 
xice kte. Iye token econ kin he iwanyag 
unxipi. Hecen anpetu xakpe hehanyan 
Wakantanka taku icarya yanke ca taku he- 
nakiya owasin ecen ehnake cehan, ixakowin 
anpetu hanrana ca, wi kin hehan hinyanrin 
axkatudan tuka okitaninyan hiyu qehan taku 
owasin okirpa yanka wanyaka nace. Tuwe 
taku kin hena owasin icarye cin iye kax he¬ 
han okirpe ca oran kin awakicin yanke ca 
on iyuxkin Unkan heya Anpetu okirpapi 
kin he de e kta ce, eye ca hduwakan qa hdu- 
waxte. Iye rinca he en okirpe cin on he¬ 
con. Taku owasin hecen okirpapi nace he¬ 
han ! Hecen tokar taku icaryapi kin en an¬ 
petu xakpe rtanipi qa ixakowin kin en okir¬ 
papi kte cin he hehan kagapi. Iye Wakan¬ 
tanka hecen wakicunzo. Iho hena hecetu. 
Adam taanpetu tokaheya kin he anpetu-wa¬ 
kan kin ee nace. lie wicaxta kin etanhan 
oyate owasin icagapi, he on iye hehan token 
econ qon owasin ecen econpi kta naceca. 

Iho hena on etanhan unkujapi kte xni : an¬ 
petu xakpe wicoran mnihenya econkupi qa 
ixakowin kin he wakandayan unlciksuyapi, 
qa wicoran econkupi kin owasin ito unkih- 
nakapi kte. Anpetu-wakan ahanhanyan un- 
yakonpi kinhan Wakantanka ixtenunyanpi 
kte. Iye ecin he kage ca ahope unxipi. 

Ito hekta ekta anpetu-wakan kiksuye xni 
unkupi kin he iyecen tokata econkupi kte 
xni: detanhan piyar ahounpapi kinhan oki- 
ni Wakantanka waxte dake kte. 

[a] THE DAKOTA FKIEXD. 

St. 


tivity of Jesus Christ was a period of about 
four thousand years ; and since the birth of 
Jesus, eighteen hundred and fifty years have 
glided away. We date from the birth of 
Christ, and not from the creation of the world. 
The division of time into months and years 
is natural, as well its division into days and 
nights. And God said “Let there be light 
in the firmament of heaven to divide the day 
from the night; and let them be for signs, 
and for seasons, and for days and years.” ! 
But how came time to be divided into weeks ! 
Here it is. 

God could have brought into existence ten 
thousand worlds in an instant, with infinite 
ease; but instead of doing so, we are in¬ 
formed that in six days, the Lord made the 
heavens and the earth, &c. An adequate 
reason was present to the divine mind why 1 
he should extend the work of creation through 
six days, and only six days. Was not that; 
reason this, that God in his wisdom and con¬ 
descension designed to teach men by his oxen 
example, as well as by precept that time 
should be divided into short and convenient 
periods of six days for secular employment. 
How ought we to be influenced by the ex¬ 
ample of such a Being ? God has enjoined ! 
upon us diligence in business by the author- \ 
ity of his oxen example. 

After six days’ agency, by which the \ 
heavens and earth, with all their varied con- ‘ 
tents were brought forth as the youthful king 
of day, arose to cast his mellow light over 
the vastly extended and glorious productions 
of the Almighty—he was greeted with a scene 
of universal beauty, sweetened by repose. 
The Seventh day had dawned and the mys¬ 
terious, the adorable Creator rested from all 
the works which his hand had made. 

And, moreover, God blessed the Seventh ! 
day and sanctified it because that in it he 
had rested from all his works which God had 
created and made. Nature rested. Thus, 
time at its very birth was divided into weeks 
—six days for labor and the seventh for rest. 
Adam, the father and representative of the 
race, in the blissful garden, spent the first 
day of his existence in acts of humble ado¬ 
ration of that wondrous Being, from whose 
hand he came forth to gaze with admiring 
love and gratitude on the surrounding works 
of the Deity, over which himself was consti¬ 
tuted head. What a Sabbath was that !— 
what a noble, what an elevating employment 
for Adam ! Example worthy of imitation. 
Did God sanctify the Sabbath and rest from 
all his works ? did Adam in holy raptures 
“Keep the Sabbath day holy !” and shall 
we, can we continue our secular employ¬ 
ments through its sacred hours, thus tramp¬ 
ling it under our feet and contemning its 
blessed Author ? No—we will break ofFfrom 
our sins by repentance, and “ Renieniber the 
Sabbath day to keep it holy.” 


\ \ Ql " V 

A 1 


It is now near six thousand years since 
the Creation. From the Creation to the na¬ 


[d] 0 ^ 7 = Raratonwannonpa Waxicun ktepi 
qa on pawicavuksapi kta keyapi qon, econpi 
xni. Ito kihnakapi kta Wicaxtayat ipi kin 
eya keyapi. 

[d] The execution of the Chippewas who 
were sentenced to be hung at Willow river, 
Wisconsin, on the 25th October last, has 
been postponed by the Governor of that State. 

Oir Ninety-two Winnebago Indians came 
up on the Nominee, on Thursday the 14th 
inst., on their way to the upper country. 


[h; Makoce Icagfopi. 

Waxicun decen makoce icagopi. Mdotc 
itato wakpa wan Hoka wakpa eciyapi kin he 
kitana itatowapatanhan. Kara wakpa hetan¬ 
han icago ayapi, qa hetanhan wiyorpeyata 
ito'neya eciyotan ayapi qa Wakpa-ipak.xan 
oiyorpeyapi; hehan hetaphan okarkiya wak¬ 
pa kin he ohna ayapi qa ecen Minixoxe ekta 
iyorpeyapi: hehan ake hetanhan Minixoxe 
ohnayanr tatobekiya ayapi, qa tuktc wakpa 
wan Maka-ska wakpa eciyapi hecinhan hc- 
hanyanaipi; hehan akex hetanhan waziya- 
takiya ayapi, qa Sagdaxin tamakocepi kin 
hehan iyahdeyapi; hehan akex hetanhan 
wiyohiyanpata eciyotan aupi qa mdeyata 
mde wan tanka, Mdeiyotan eciyapi kin hen 
hiyorpayapi; hehan hetanhan okarkiya ah- 
iyupi qa Hoganwanke kin he hiyorpayapi 
qa ohna ahiyupi mdotekin hehanyan ; hehan 
akex hetanhan okarkiya Rara wakpa ohna 
ayapi qa totanhan tokar ayapi qon hen ake 
kiyorpayapi. Iho hinskoya makoce icaqop:- 
qa Minisota, Makoce eyacaje yatapi. M u» 
wapi kin en “?»linisota” wandakapi kinhan he 
kapi kte; qa Waxicun kin “Minisota” eya 
yakonpi nayaronpi kin tinskoy.iv makoce 
omdakecin ho kapi kte do. 

Icagopi kin, tona Waxicun icokam unpi 
kin hena Minisota wicaxta ewicakiyapi.—* 
Makoce hinskoya wokunze tokeca yuhapi,. 
qa Imnijaskadan en Wicaxtayatapi yanke 
cin he Wicaxtayatapi yuhapi. Ikcewicaxta 
tona icagopi kin he icokam unpi kin ix na- 
kun he Wicaxtayatapi yuhapi. Ihukuya 
unpi qeya nakun otoiyohe oyate ecekcen wi- 
cayuhapi. Imnijaskadan en yanke cin he 
Alexander Ramsey eciyapi. Iho hena akta 
yawapo. 

ft>] ItsiiiKtarr line cf Minnesota Territor y. 

“Beginning in the Mississippi river, at the 
point where the line of forty-three degrees 
and thirty minutes of north latitude crosses 
the same, thence running due west on said 
line, which is the northern boundary of the 
State of Iowa, to the north west corner of said 
State of Iow a, thence southerly along the 
western boundary of said State to the point 
w'here said boundary strikes the Missouri 
river, thence up the middle of the main chan¬ 
nel of the Missouri river to the mouth of the 
White-earth river, thence up the middle of 
the main channel of the White-earth river to 
the boundary line between the possessions 
of the United States and Great Britain; thence 
ast and south-east along the boundary line 
between the possessions of the l nited States 
and Great Britain to Lake Superior ; thence 
in a straight line to the northermost point of 
the State of Wisconsin in Lake Superior, 
thence along the western boundary line of 
said State of Wisconsin to the Mississippi 
river ; thence down the main channel of said 
river to the place of beginning.” This is 
Minnesota 'Territory. All those white men 
who reside within these limits are called 
Minnesotians. 

Alexander Ramsey is Governor of this 
Territory and Superintendent of all the tribes 
of Indians within its limits. Under him are 
Agents and Sub-Agents of the United States 
with each of the tribes of the Indians of Min¬ 
nesota. Minnesota is governed by its own 
laws. 


Q^r* His Excellency, Gov. Ramsey and 
Hon. Richard W. Thompson, have been ap¬ 
pointed Commissioners to treat with the Sioux 
for the lands w est of the Mississippi. 





















3 ~ 

pc 


If] Xonlia Wakan Klepj. 

Tatermuhiyaya tatovvam ya unkan Wa- 
kanhdioranko woju kin lichan i cor, toxkaku 
Oiyotankeduta eciyapi kin he sonkaku om 
uktanka nom ki ktepi. Iye Tatermuhiyaya 
>tanhan icicawin ohdag hdi keyapi. Wa- 
.. lhdiorankoiyowinwicakiyakeyapi. Tuwe 
• ziyotanke oran yawa xta yawa kapin nace. 
Xuktanka kin ix wikcemna akton wanna 
i~ kaku om kte keyapi. Taku toktokeca 
.. owanapixtanye kin ota nakun econ. To- 
kag ehanna exta yu.rinyeyapi unkanx okini 
ksapa kagapi kta tuka. 

Koxka witkotkoke cin hena tohan yu.tin- 
yewicayapi xni kin hehanyan Dakota taku- 
’an tanyan ynhapi kte xni. Hena wawi- 
hangya xkanpi qa oyate kin wayukakix unpi. 
Taku ixtecapi tanin xni qa taku waxte econ- 
pi e.caca onspepi xni. IJantugc wanji vu.rin- 
veyapi qex tokeca kte ca sewada. 


|f] Horse Killing:. 


When Whistlingwind, who left Oak Grove 
a short time since for a journey up the Min¬ 
nesota river, had arrived at the village of 
Wakanhdioranko, his nephews who were 
living there killed two of his horses. It is 
said that Wakanhdioranko encouraged them. 
The old man left his family and immediate¬ 
ly returned to Mendote to report the affair. 
Oiyotanke, one of the several brothers who 
did the mischief, has within a few years com¬ 
mitted quite a number of acts of a similar 
character. It is said, (»l believe with truth,) 
that he has killed eleven horses, and the 
amount of other property which he has de¬ 
stroyed, is not inconsiderable. If he had 
been severely dealt with at the commence¬ 
ment, he might have been in a measure re¬ 
strained. Thus far he has outraged with 
•entire impunity. 

Until some of these young fools, who by 
their villanies strike terror through the villa¬ 


ges, are brought to suffer a punishment pro¬ 
portionate to the guilt of their crimes, no 
Dakota can possess anything in security.— 
Lost to all sense of shame, evil is their good 
and good their evil. An Indian can no more 
acquire and hold property while such men 
run at large, than they can work miracles. 
Property furnished them by the U. S. Gov¬ 
ernment, is no longer property after it passes 
into their hands. Where are the one hun¬ 
dred horses furnished them four short months 
■ago ! Count them and how many ! 


| 


[e] tVowicake. 

Wowicake kin he tohini kaxeiciye xni qa 
icrcipajin xni. Iho he on wicaxtakin owasin 
wowicake kin eccdan ohanpi unkanx ix eya 
takudan on kaxekiciyapi kte xni qa kicipa- 
jinpi kte xni tuka. Hecen winatake wipe ko 
codan yakonpi exta kopehda xni unpi kte. 
“Wowicake kin he ito opeton qa tokiyope- 
yapi xni po,” qana/rin unpo. Erpeyaye ca 
taku utkana iyopeyaya exta he tanyan eca- 
non kte xni. Ecin ixnana waxte. 


[e| Truth. 

It must of necessity be admitted that Truth 
is consistent with itself. If so, then it fol- I 
lows that the true and real interests of one I 
man cannot interfere with the interests of an- ! 
other unless man hi’self is a falsehood. Hence ! 
if all men in all things adhered strictly to the 
truth we might dispense with all bolts, bars, 
and arms. What a deal of trouble and ex- 

f iense would be avoided! How pleasant would 
ife be ! The bottom of our shoes would not 
be half so likely to rip off! “Buy the Truth 
and sell it not. Bin i it around thy neck.” 


TIKE PACCOT A miEIW, 

tif b. "WFui’F Cfiiltiniv.^ O^fo-tr. ($50. 

The following commends itselfto the gaze 
of all those bipeds who suck the cow with 
the ‘glass teat..’ We are acquainted with 
some of them in Minnesota, who, although 
fat and sleek at first have corr.e very much 
to resemble those ‘lean kind’ of which an an¬ 
cient king dreamed, and this, too, notwith¬ 
standing they suck constantly. The milk 
must be poisonous. The cow is out and out 
a nuisance, for she will expose her beautiful 
teats in the most frequented part of the town 
and always gives down when sucked. Wean 
the calves and she will go dry. 

“There is anothersingular species ofcows, 
in most towns and cities, differing materially 
from the one described by our Newark friend. 
Some have stood for years in Circleville on 
the same spot. They have glass ‘teats,’ and 
‘tales of woe. They also give an astonishing 
quantity of‘milk’ and draw all their nour¬ 
ishment from those who ‘milk them.’ They 
have many ‘calves’ which they never wean, 
and some of them are always sucking. It 
often happens when the suckers are reduced, 
and most in need of‘milk,’ the dam refuses 
her supply, and turns upon them the ‘hollow 
horn,’ to which the eldest ‘calves’ have a 
great aversion. They are not milked in the 
usual way, but the ‘calf,’ dodges behind a 
rack or screen, and ‘sucks’ the glass ‘teat,’ 
first standing, then sitting, and finally lying. 
Naturalists have observed that the younger 
calves, after a good ‘suck,’ are playful and 
active, but as they grow older they hr come 
affected with that awful disease among ‘cat¬ 
tle,’ called the trembles. It has also been 
remarked that the oftener those cows are 
sucked, the more thirsty and impoverished 
becomes the ‘calf.’ After sucking for years 
they are often too weak to stand, and gen¬ 
erally terminate their ‘career’ by ‘going to 
grass.’ _ 

Sena ©nsjiiciynpii. 

Rara wakpa kin he Mississippi eciyapi 
Minizo xe mdote iyokagatanhan wiyohi- 
yanpatatanhan wakpa wan hiyuye cin Ohio 
[Ohayo] eciyapi. Okar ai qon ehan he ohna 
yapi. 

Isantanka W icaxtayatapi yuhapi kin he 
tukten yankekiyapi hecinhan, otonwe kin he 
Washington [Waxingtan] eciyapi. Kan- 
gimdoka niun qehan he ohiniyan ecen 
eya ece. 

Minixoxe mdote kin entonwe wan he cin, 
he Saint Louis [Sant Luwi] iciyapi. 

Mazesu qapi kin en Rdirdi wakpa eciyapi 
kin, he ohna otonwe wan he cin, he Galena 
[Gelina] eciyapi. Petawata ijihan den hipi 
kin apa hehannan ipi, qa hetanhan ake kin 
deciya hiyupi ece. 

Hena onnispepi kinhan pidaniciciyapl kte. 
Mississippi wakpa, Ohio wakpa, Washington 
otonwe, Saint Louis otonwe, Galena otonwe 
hena ijehan wowapi kin en wandakapi kte. 

[c] Ake Wakloyakapi. 

Waziyata Raratonwan wakte alii, qa Da¬ 
kota zaptan pawicayuzapi keyapi. Toka 
kin ix wikcemna xakpe. qa Dakota kin eca 
xakowinna keyapi. Wicakapi ka hecinhan. 
Wehan xongmanuipi, qa ekta wicaktepi ke- 
ya oyakapi qon ecax hena ce nace. 

[c] More ISiootl! 

It is reported that in the northern part of 
Minnesota, a war party of sixty Chippewas 


fell on a party of Dakotas, seven in number, 
and killed five of them. It appears quite 
probable that this report has been manufac¬ 
tured from that affair of last spring, when 
those five Dakotas were killed while on a 
horse stealing expedition to the Mandans. 

[rl] Mdote kin cn October 27, hehan anpclu Nathansye 
McLean-, eciyapi kin he ta. Dakota atevapi kin he, he ei 
hintku. Atkuku hunku ko okar iyayapi hakani ta. 


[d] ISitlAi--At the Indian Agency, St. Petera, Oct. 37, 
N athakikl Mr Leak. (luring the absence of both his parents. 


A Tcssoix for Tcjirncrs. 


]. God mado the earth and the eea and the sky and 
all things in them in six days, and all that he made 
was very good. 

2 He made the sun, moon and stars. 

3. He made man, beasts, fowls and the fishes of 
the sea. 

4. It will be weii with those who honor God. 

5. God will destroy evil doers ; hut he will show 
kindness to those who repent of sin, and forsake it. 

The following is a translation of the preceding sen¬ 
tences interlined with English : 

]. Wakan tanka anpetu xakpe en 
God day six in 
Marpiya, maka, mini qa taku ohnaka 
sky earth water and what in them is 
ko, owasin kaga; unkan taku 
also all ire mado ; and what 

kage cin he owasin waxte rinca. 
he made the that all good was very. 

2. Anpetu wi, hanyetuwi, wicanrpi ko, hena kaga 

sun moon stars also those he made 

3. Wicaxta, woteca, warupakoza, 

man beast fowls 

hogan mini malum tin kin, hena owasin knga 
fish water in are the those all he made. 

4. Tona Wakautanka ohdapi kin, hena 
i as many as God honor the, those 
; tanyan unpi kte. 

well they be shall. 

5. Tona xicaya oranyanpi kin, hena 
as many as badly conduct the, those 
Wakautanka ihangwicayo kta; tuka 

God he destroy them will but 
tona taku xice cconpi kin on 
as many as what bad is do the of 
iyopeiciyapi qa ayuxtanpi kinhan hena 

repent and leave off if those 

onxiwicada kta 
he befriend them will. 


Apa, 
strike 
Acipa 
I strike tlieo 


Ay apa 
thou strikest 


I 


Apapi 
they strike 
awicawapa 
1 strike them 
amapapi 
they strike mo 
awicuupapi 
we strike them 
amicipapi 

they strike us I strike for him they strike for mo 
amicipa aicipawo anicipa 

1 I strike myself strike yourself, you strike yourself 
awicunpa unkapa 

we two strike them lie strikes us two. 


Awapa 
I strike 

acipapi 
strike you 
amayapa amayapapi 

thou strikest rr.o you stike me 
U nkakicipapi 
we two strike each other 
unkapapi aweeipa 


THE DAKOTA ALPHABET. 


PRO. 

PRO. 

PRO. 

PRO. 

A 

ah 

II 

he 

0 

0 

II 00 

B 

be 

I 

e 

P 

pe 

W we 

G 

die 

J 

zhe 

Q 

qe 

X she 

D 

de 

K 

ke 

R 

re 

Y ye 

E 

a 

M 

me 

S 

se 

Z ze 

G 

g e 

N 

ne 

T 

te 



The letters c p s t, and some others, when 
written with a comma underneath them rep¬ 
resent a close compound sound, which can 
be learned only from a teacher. Having 
been disappointed in procuring the necessary 
type, instead of the usual mark, these char¬ 
acters will, for the present, be printed in 
italics when used to represent their com¬ 
pound sounds. The letter q is used in lieu 
of a similar mark under k. The letters g 
and v represent gutteral sounds—the latter 
the high or hawking sound, and the former 
the low or gurgling sound. The vowels 
have each only one sound. 




































THE Ml&m 


[ORIGINAL.] 

OB1XCABV. 


[original.] 

Xlie Tices oS^tlie Minnesota Valley, 

The lowest lands on the river, above the 
Little Rapids, are unusually covered with 
willow, soft-maple and cotton wood. The 
higher bottom lands produce ash, elm, bass¬ 
wood, boxelder, hackberry, and, on some 
parts of the river, as about Traverse des 
Sioux, black and white walnut. After as¬ 
cending the river hill, we still find in the 
wooded parts, ash, elm, linn, hackberry anti 
white walnut. In some sections of the up* 
land, hard maple is abundant. Hickory'is 
also found in some localities—-ironwood, a 
species of poplar, birch, and several kinds of 
oak. On the lower part of the Minnesota 
river, are sofne groves of tamarack. On the 
upper part of the river, the oak is the princi¬ 
pal wood that grows on the higher ground ; 
and it is found chiefly about lakes, and skirt¬ 
ing around the sides of ravines. In the ra¬ 
vines of the Coteau des Prairies, back from 
Big Stone Lake and Lake Iravuse, tiie hard 
maple is said to grow pretty abundantly.— 
These are the chief of the forest trees, of the j 
Minnesota valley. The country on either ' 
side of the river, up perhaps, as far as the 
Cottonwood, may be regarded as well wood¬ 
ed. On the Upper Minnesota, the Prairie 
abounds. S. R. R. 

Lac-qli Parle, November, 1850. 


[e] WaJtiiiyuli Bula Ta. 


[li] Cunhdiie, 

Tacankuwaxte, Marpiwicaxta, Mazarota 
hena olcar unhdaka iyayapi, tuka ptaya iya- 
yapixni. Tacanrpiaspa, Wicanrpitankahena 
ix akasanpatanhan waziyata iyayapi keyapi. 
Kapoje kin ix Ifoganwanke kin ohna eyaya 
kej T api. Tintatonwantoketupi tanin xni Apa 
Raratonwan om wankiciyakapi cinpi, qa apa 
ix cinpi xni keyapi Marpiyabordokacihintku 
tanihan Xakpedan wahoya on Xakpe heciya 
unhdaka ya cin nace. Ruyapa Anoginajin 
kici Canxdataihdakayapi kta keyapi. War- 
petonwan Inyanceyaka en tonwanyanpi kin 
ix eya apa Raratonwan wanyag yapi cinpi 
qa apa ix cinpi xni. 

[h] Winter Hunts. 

Good Road, Man-of-the-Clouds, and Grey 
Iron, with most of their people have gone to 
their hunting grounds, south of the Minneso¬ 
ta river. Black Tomahawk and Big Star 
with a small party have crossed to the east 
side of the Mississippi, and gone north. Lit¬ 
tle Crow’s band have gone up the St. Croix. 
Six’s band and the Warpetonwans, of Little 
Rapids, are divided among themselves, some 
desiring to go north and others south. Six, 
it appears, is anxious to meet with young 
Hole-in-the-day, and of course is for moving 
to their hunting grounds in the north. Ea- 
glehead and Standing-both-sides, on the con¬ 
trary, wish to avoid the Chippewas, by going 
south. 


Sisitonwan Wicaxtayatapi yuhapi kin Wa- 
! kinyanduta wanji ee. Wanna wanakajatan- 
han Isantankasdonyapi. He wicaxtawaxte. 
W-axicun nina nagiyewicaye xni. Dakota 
wicaxta ihdawapi wanjikxi taku dapi eca ay- 
axtan xni dayankapi. Tuka Wakinyanduta 
hecece xni. 

Ptinhan wicakicopi qon, ehan waya-zanke 
/a kitanecinyan mani, tuka unhdaka au kin 
ix ope ca den hi. He ehan wanmdake ca 
kici wowahdaka Taku wanji akipapi kta 
■tukaiye iyotpani tekta, he on iyokixica keya. 
Mdoketu kinhan en un kte xni kecin. Ake 
nakaha wica kicopi kta naceca keyapi naron, 
unkan. Ekta mde ca Wicaxtayatapi wan 
nape mduze ca hen mate kta ce, eya keyapi. 
Hecen Ptansinta etanhan hiyu tuka Mdeiye- 
dan ehan hi xni ecen 7a. Wiwajupi an- 
petu wikeemna nonpa sanpa nonpa he en ta. 
Teh an kakija tuka wjyaya yanka exta sdon- 
wayexni. Wakantanka Cihintku caje kin 
naron, tuka awacin xni naceca. lho heon 
unkiye owasin unkowihankepi kte cin he 
awakicin unyakonpi kta iyececa. Tohan 
untapi nun tanin xni. T. 

Mdeiyedan, Wiwajupi 25, 1S50. 

[c] Wakinyanduta. Is Bead, 

He was the principal Sisitonwan chief at j 
Lake Traverse, and has long been favorably, 
known by the white people. His father,; 
whose name he bore, was chief before him. 
The present one was what is called a good 
Indian, but somewhat lacking in energy. A 
Dakota chief must necessarily be a beggar, 
but Wakinyanduta was less troublesone, in 
this respect, than many others. 

Last fall, when the Indians were called 
below, although he was sick and not able to 
walk any distance, he came down this far, 
with his people. There seemed to be then 
but little prospect of his living until another 
summer. What seemed to distress him most, 
when he talked of dying, was that he would 
not be present at the making of a Treat ;/.— 
And then again, when he heard that they 
would probably be called for that purpose, 
lie is reported to have said—“I will go down 
and shake hands with the white chief, and 
die there.” 

Accordingly he and his family left their 
planting place at Lake Traverse, that he 
might, if possible, be present at the expected 
treaty, but he died on the 22d of September, 
before reaching this place. He had been a 
longtime sick, but probably was not prepa¬ 
red for death. S. R. R. 

Lac-qiu Parle. Sept. ;25, 1850. 


['] 00“ Mdokehan sanpa Warpekuto wi- 
caktepi tuka tuwe econ tanin xni qon, he na- 1 
kaha tanyan oyakapi; unkan Zake Bexdeke j 
kici econpi keyapi. lye Wicaxtayatapi kin 
hecen eniciyapi do. 

i 

[i] We are authorized to say that those 
Warpekute Dakotas, who were killed and 
scalped, a year ago last July, were killed by 
the Sac and Fox Indians. 


[a] DAKOTA TAV. AXITKl K.I.N. 

HE DE CETU KTE. 

Dakota apa wowapi takudan iyokihi xni 
kin ecinpi, qa waxte dakapi xni: tuka he 
onspepi xni on hecen cante yuzapi. 

Apadan ix wowapi onspepi kcx on wa- 
kamnanpi xni, qa ikceya yawa yankapi ca, 
tokan iwicarapi on ixtecapi. Hena on etan¬ 
han owaitcaya wowapi cinpi xni. Hecen 
toketu tanin xni. Ota yawapi cinpi kcx, to¬ 
kan i kowicakipapi qa he on tawa/enyapi xni. 
I ho he on etanhan Waxicunwakan wan a 
wanakajatanhan, wowapi onspewicakiyapi 
kte rinca tuka ota owicakihipi xni, qa tona 
owicakihipi kin hena ix ituyar yawapi scce 
cin on camvaxtepi xni. 


He on etanhan wotanin-wowapi wanji wi- 
cakicagapi kinhan, wotanin oyakapi naronpi 
waxte dakapi kin on tona wawapi onspepi 
kin hena okini iwinktapi; qa wawapi onspepi 
xni kin ix eya, yawapi naronpi kinhan okini 
waxte dakapi, qa owancaya nina cinpi kta 
nace ecinpi on ito wotanin-wowapi wan" 
cistena wicakicagapi kta keyapi. Wowap. 

! kin hanke Dakota iapi kin en owapi qa hanke 
■ ix Isantanka iapi kin en owapi kta. Wowapi 
kin ix Dakota Tawaxitku Kin eciyapi kta. 
Wotanin kin tona Dakota naronpi ktanacece 
! cin hena, qa tukte wicoifi, Dakota awacinpi 
kinhan, on tanyan unpi qa wakan itoheya 
iyoptapi kta nace ecinpi kinhan hena en 
owapi kte. 

Dakota Tawaximyayapi kte cin on ito 
Koda mayawa wo. Onnispe xni exta onspe- 
iciciya wo. Waxicun, Ikcewicaxta, Waxi- 
cun-cincapi ko tona owotana cante yuzapi 
kin hena tuwedan wacin iyomakixice kte xni, 
qa tuwe xkixkeya canto yuze cinhan he e 
okini waxteya omakiye kte xni kacen epee. 
Ecin tukte on wicatancan wicanagi ko tanyan 
un kte cin he eciyatanhan arbayedan wawi- 
tonpexniyan, token owakihi wawokiye waca- 
mi; qa tukte wayutakuni kte xni wadake 
cinhan, he en, Taku onximada kinhan, wa- 
ditagya kipajinyan waun e okini wannmyah- 
dake kte. Toka kin en waxte mayadake xni 
exta okini ocim ohanhdemayaye kta nace. 

Tuwe kaxpapi nonpa, qa ix hanpa tawanji 
iyopemaye ca tanyan mayhuhe cinhan he wi 
ake nom hehanyan wi iyohi wahoxicicahi 
ece e kte, tuwe amaye cinhan. 

Dakota Tawaxitku Kin. 

[»1 l’rospccliis of Hie Dakota Friend. 

The members of the Dakota Mission hav¬ 
ing as yet gathered but little fruit from their 
long continued labors among this people, 
owing, it is believed not a little, to the want 
of ability on the part of the Indians to appre- 
citc, even in a small degree, the benefits 
which they might derive from education, and 
feeling that something extraordinary is nec¬ 
essary to be done in order, if possible, to di¬ 
minish and remove the existing prejudice to 
education among them, by exciting in them 
a taste for reading and bringing into use that 
knowledge of letters which is already poss¬ 
essed by a few, have determined to try the 
experiment of circulating among them a news¬ 
paper, printed in part in their own tongue. 
This is done with the cordial approbation of 
the Prudential Committee of the American 
Board ot Commissions for Foreign Missions, 
by which this Mission is sustained. The 
paper will be known by the name of The 
Dakota Friend. 

It will be the object of the paper to bring 
before the Indian mind such items of news 
as will interest them, and any such matter as 
it is believed will be calculated to improve 
their physical, mental, and moral condition. 

The Dakota Friend will study to avoid 
giving offence to the candid, whether White 
Man, Indian, or Mixed, while it will endeav¬ 
or in kind firmness, to oppose the acknowl¬ 
edged errors of both civil and savage life, and 
maintain Truth. The support ofthose Amer¬ 
ican citizens who reside among, and have 
influence with the Dakotas, is respectfully 
solicited to the Dakota Friend, which will bo 
published on a half medium sheet, and issu¬ 
ed at St. Paul, Minnesota, monthly, at Twen¬ 
ty-Five Cents per annum, in advance. 

Editor of the Dakota Friend. 

St. TAur, November, 1S50 







































'PUS IBM® DUE© SY TK1E ©ABC @TTA M D ® ® 0 @ Nl. 

» 


VOL. 1, 

ST, PAUL, MINNESOTA, DECEMBER, 1850. 

NO. 2. 


TOE ©&\K©Y& [F(EO[E!KIE) a 


A MONTHLY NEWSPAPER. 


Edited by G.II. Pond, 

To whom all communications on business or for the 
paper, should be directed postpaid. Fort Snelling. 
Terms. —Twenty-Five cents a year, in advance. 

Printed at the Chronicle & Register Office 
Fifth Street, St. Paul. 

“DAKOTA T A WAXITKU KIn7 


tf l. WaJ, mu., lice. ($50 

'[a] hantanka wan lluidomni, 

Imnija skadan (St. Paul) ektamda, unkan. 
conkaxko kin, hetanhan lsantanka wanji-kici 
mda. Unkan wata aupi kin, he unkapepi 
icunhan mini-wakan yatkanpi kin, he caje 
unyatapi, cor, heya : “Wanihan tatowam, 
Kara ohna unkanpi qehan, Witeri kin en, 
anpetu iyake zaptan he ehantanhan mini- 
wakan ongedan mdatke xni. lie itokam 
wimatko sa, qa miniruha kansu kutepi ece 
ecarnon, qa Wakantanka caje kin, he nina 
ikcekceya caje mdata, tuka he ehan hena 
owasin amduxtan.” 

He taku akipa ce, on etanhan wicoran xica 
hena owasin ihnuhan ixnana ayuxtan hwo, 
epee ca ito imunga. 

Unkan, ito ecen ociciyake kta ce, eye, ca 
heya : "‘Wanihan Witeri kin en anpetu, na- 
ka caje nidate ciqon, he ehan, wannaotpaza 
unkan, akicita owicawape cin, owasin ake. 
ito miniruha kansu unkutepi, qa mini-wakan 
unyatkanpi cor, inyun, Waxicun wan wo- 
wapi wakan eca ecer, makan opiye wan oh¬ 
na yuha en hi, qa etanhan opeton unxipi.— 
Wowapi kin hena uncinpi xni, tuka, Unki- 
yusotapi kinhan, ecadan kihde kta nace, un- 
kecinpi, ca ito wowapi opeuntonpi. Tuka 
inyun, hdc xni vanka. Unkan wowapi kin 
unkirapi, qa miniruha kansu kute unkanpi 
kin, he kolian econ unkanpi, qa apa, ito wo¬ 
wapi kin hena yekiyapi, qa Taku Wakan 
wanjidan iyotan kin, he ikcekceya caje yata- 
pi. He Waxicun kin wanhdake cinhan, 
ixtece ca kihde kta nace, ecinpi, qa hecen 
xkanpi. Tuka nakun hde xni; piyedexun- 
koranpi kin, henaiyopeunyanpi. Unkan he 
wanna ota mdarepe, ca itomahomni, tuka 
miyoran qon hena awakicin, inina manka, 
tuka wohitiya imaxtece ca, Decen waxkan, 
qa amduxtan xni kinhan, okini Wakantanka 
teriya iyaye maye kta nace, epca, unkan xice 
micidake rinca. Unkan cante mahen hep- 
ca, Macistina qehan wowapi wakan onspe 
makiyapi, qa ohoda maxipi qon, tuka nakaha 


decen waxkan waun kin ! Ihom eca, mi¬ 
yoran kin dena owasin hecerin amduxtan 
ke, epee ca ayuxtan iyewaya. Iho hanyetu 
kin he ehantanhan, miniwakan mdatke xni 
qa, ikcekceya Wakantanka caje mdate xni, 
qa oeconna ecamon xni ce,” eya. 

Unkan hehan hewakiya. He tanyan eca- 
non, tuka he ehan exta, akxaken Wakan¬ 
tanka ceyakiye, ca en hena hecekcen oya- 
hdaka unkanx, hena hecetu kta tuka, epa, 
unkan, ake heya. “Ho hecen ecamon. He 
owahdake cin, ihanranna, unkan,mix nanna 
manin imdamde, ca he cewakive, ca hena 
ecekcen owahdake ca woartani ota kin, hena 
owasin Jesus te cin he eciyatanhan, yuiyog 
erpemiciciye kta, he icewakiya. Cante oze 
maxice ciqon, he nakun mayutece, ca mayu- 
waxte kta, icewakiya. Unkan cewakiye cin 
namaron, qa ecetu miciciya nace, epca.— 
hecerin waxte wadaka. Jesus cewakiye cin, 
wanna imaxtece xni. Nina imarapi kex, 
ayuxtan wacanmi xni, he ex on, iyotan nina 
cewakiya. Matakuni kte xni iyecen miyo¬ 
ran, tuka Jesus eca waonxida on etanhan 
wiconi wanna maqu, ecin waun. Hetanhan 
ohiniyan wowaxte ota sdonye makiya. To- 
han wani kin hehanyan amduxtan xni ke, 
ecin waun. Wowixtece ota waton, tuka 
owasin tokan erpemiciciye ca pidamakiya 
ce, eya.” 

“Tuwe xice rince ca woartani ota ton ex¬ 
ta, henaohdake, ca ayuxtan kinhan, wowa- 
onxida sdonye kta ce,” wowapi wakan kin 
en eya owapi kin, he ehanqon decen kapi 
hunxte! epee ca Wakantanka woxongya 
waonxida kin, he piyar awacami, qa piwada. 

[a] Conversion of a Soldier. 

On our way to St. Paul the other day, we 
fell in company with a man belonging to a 
company of Dragoons, now stationed at Fort 
Snelling. While waiting for Ihe ferry-boat, 
we became engaged in a familiar conversa¬ 
tion on the subject oflntemperance. P-, 

who is a man of twenty-five or thirty years, 
remarked that since the night of the 15th 
January last, he had not tasted any intoxi¬ 
cating liquor, although previous to that time, 
he had been profane, a gambler, and a 
drunkard. 

Being a Yankee, we of course soon ex¬ 
pressed a wish to hear what mighty influence 
had determined him so suddenly to break off 
from habits of such a nature, which had been 
long indulged. 

“1 will tell you,” said P-, “It was on 

the night above named, while wc were as 
usual indulging in profanity, drinking and 


playing at cards in our company quarteres 
at Fort Gaines—a gentleman with his basket 
ofbooks presented himself among us, and 
offered them for sale. To be the sooner rid 
of him, we purchased his Bibles. Testaments 
and other good books, but he did not leave 
us. We continued our games, cursed and 
ridiculed, and some of the company staked 
their new-bought Bibles and Testaments, on 
games of chance, while the Colporteur, in¬ 
stead of withdrawing to escape such derisive 
treatment, reproved the company for then- 
expressed contempt for God and his word. 
Matters were carried to such a pass, that 
notwithstanding I was intoxicated, I felt an 
almost intolerable sense of shame and mean¬ 
ness, mingled with fear, lest, if I continued in 
such a course any longer, the just Judgment 
of Heaven would suddenly overtake me. In 
my childhood I had been taught to revere the 
the Bible, and now my conscience was arous¬ 
ed. Under such circumstances I paused, 
and sat awhile in silent consideration. I at 
once resolved that I would immediately re- 
I verse my course of life. From that moment 
I have not tasted intoxicating drink, nor ut¬ 
tered an oath, nor played at cards.” 

During this narration, our bosom swelled 
with deep emotion, for while the very image 
of peace seemed to rest on his countenance, 
we were in suspense whether it was “Joy in 
God through our Lord Jesus Christ or the 
rotten joy of self-righteous confidence. So 
far, we replied, as you went, you acted wise¬ 
ly, but how much better if you had at once 
proceeded a little farther, and in your con¬ 
fession approached the offended God with a 
full confession of your guilt and shame ! 

“I did that,” he continued,—“next morn¬ 
ing I retired to a secret place, and with 
hearty confession and unfeigned self abhor¬ 
rence for my sins, sought his pardoning and 
1 cleansing peace. I believe he mercifully 
j heard my prayer, and still hears me when I 
| pray. I believe Christ is willing to save me. 
Before, I was not ashamed to sin—now I am 
not ashamed of Christ. Since that day I 
have felt no disposition to return to my old 
habits. I hate them. I am watched by my 
; companions and often ridiculed; but this is 
| good for me—it drives me to God. All a- 
\ long I have found the Lord exceedingly good 
and kind. He is beforehand with me, and I 
| am fully determined to serve him.” Surely 
we thought, God’s ways are past finding out. 
“Christ is still the same good shepherd, go¬ 
ing into the wilderness, to seek and save 
that which is lost.” 






































































DAKOTA TAWA X 1TKU KIN 

!A!P auf, 5 ®ec. 1 $ 50. 

Xa lap: ota Kin lie Tokiyatauhau Mh o ! 

“Wicaxta hiyeye cin iapi toktokeca ota 
kin, hfe tokeca ce on heceea hwo,” wicaxta 
ota ecinpi nace. “ Wakantanka toka wicax¬ 
ta icarwicaye cehan, okar toktokeca, iapi 
toktokeca ko, ota ehan kega nace,” wicaxta 
apa ecinpi nace. Tuka iye Wakantanka 
hecen unkokiyakapi xni. lye tokaheya wi¬ 
caxta wanjidan icarya, unkan, he etanhan 
oyate iyorpa iwicacaga. Toka gehan, wi¬ 
caxta wanjidan icaga, naka iapi kin ix eya 
wanjidan tuka. Toka wicaxta icage cin, 
hetanhan waniyetu kektopawinge wanjidan 
sanpa opawinge xakpe hehanyan, iapi wan¬ 
jidan unpi, qa tuwedan xaie xni keyapi. 

Unkan, hehan wanna oyate ota, tuka oran 
wicaxtapi xni, qa tuwe icarwicaya heeinhan, 
he ohodapi xni, on etanhan minitan, qa iyor¬ 
pa ihangwicayapi. Wicowazi wanjidan 
okaptapi. Ilehan akex, wicowazi kin he 
etanhan wicoicaga uye, tuka wicowazi wan¬ 
jidan nakax, ake iapi wanjidan unpi. 

Tuwedan rin xa ie xni keyapi. Unkan, 
hetanhan wanna ake waniyetu ota, qa wi¬ 
caxta ota wanna ake icagapi, tuka “maka 
owancaya iapi wanjidan oyate owasin unpi.” 

Wicaxta owasin owotanna cante yuzapi, 
unkanx, hecen waxte rince se ecece kta tuka. 

Tuka waxtepi xni keyapi. Taku waxte 
cinpi xni; xica e en owasin akiptanpi, qa 
wamnaicidapi.qa taku wakan wanjidan iyotan 
kin, he ohodapi xni keyapi. Unkan mako- 
mdaye wan tankaya en owasin witaya etipi. 
Iye Wakantanka, maka oise topa kin hena- 
kiya ekta itoheya enanakiya e un wicaxi,tu¬ 
ka iye kin omdecahanpi kte xni keyapi, qa 
makomdaye qon en otonwe wan tanka rin 
kagapi, qa okunwanjidan waxagya yakonpi 
kta kecinpi. Iho, hecen Wakantanka tawa- 
kunze opapi xni; tuka iye tawakunzepi kin, 
he e okipe wacinpi, qa owasin iapi wanjidan 
kiconpi kin, on waxaka icidapi. Tuka okit- 
panipi. Hen hecen xkanpi icunhan Wa¬ 
kantanka okinirin iapi nakiciron xni wicaya, 
unkan, owasin xa iapi, qa toketu tanin xni 
hihda keyapi. Wamnaicidapi qon, hehan 
hinakaha takudan okihipi xni, qa otonwe wan 
tanka kagapi kte ciqon, he ayuxtanpi. Wi- 
taya unpi kta keyapi qon, hehan hinakaha 
owasin erpekiciyapi, qa enanakiya omdeca¬ 
hanpi, qa onxixiya maka amani yakonpi, qa 
wokakije ko ota sdocapi. Iye Wakantanka 
wayukakija waxte daka on hecon xni; tuka 
wicaxta kin ohiniyan sanpa rin oihduxicapi 
kin, he napteca cin, on hecon. 

Iapi kin on waxaka icidapi, tuka Wakan¬ 
tanka hecon, unkan, iapi nakicironpi xni 
kin. on iyotanhan iyekiyapi, qa teriya unpi. 

Iho hena hecetu. 

llena on etanhan dehan nakaha, oyate 
toktokeca opawinge ota, tuka owasin iapi to¬ 
ktokeca unpi kin, on taku xica ota akipapi. 
Wokiye aiapi kex, toketu tanin xni ece.— 
Tuwe ieska kiyapi kin, he iapi wanji yax- 
na ca, hetanhan taku owasin xkixka hida ece, 
qa on oyate canniye kiciyapi, qa nina akiciia 
yakonpi. Xa iapi kin on, toka kiciyapi, qa 
onxixya kicicuwapi, qa kakixkiciye wacinpi. 
Dehan maka akan iapi toktokeca kektopa¬ 
winge ota keyapi. Henakeca tuka, tona oya¬ 
te ianakicironpi xni, qa wowapi codan unpi 
kin, hena owasin om kicicipajinpi, qa om xi- 
kxicaya cante kicicixuzapi. 

Wowapi kin he wayuwaxte un, qa oyate 


| wica yuokunwanjidan aye ca taku waxte kin, 

! ektakiya yutitan awicau seececa. Iho, he¬ 
na on Waxicun kin, wowapi kin wokitan- 
yanpi. Ecin waxte qa yaxinpica xni. Tu¬ 
ka Wowapi Wakan kin he iyotan. He wi- 
cacante oze yuwaxte, qa tona awacin yakon¬ 
pi, qa ecen econ wacinpi kin, hena owihan- 
ke xni tanyan unpi kte. 

[a] Ikcewicaxta oiciwapi ktaeca, apa wa- 
yuxkixke wacinpi se ececa. Tuwe Waxi¬ 
cun tohini owicawa xni, ehantanhan, tokeca- 
pi wicayukcan xni. Dakota owicawapi kin, 
terike ceyax, Ikcewicaxta atokan kin anap- 
tecapi xni. 

Cokan, Hotanke owicawapi kta, unkan, 
cbnkaxke ohna wicahnakapi, qatiyopa wan¬ 
jidan econpi. Unkan, Waxicun tiyopa kin 
en najin. qa wanjikxidan hdicupi aya ca, 
owicawa keyapi. Hececa tka nakun Waxi¬ 
cun wicahnayanpi keyapi. Wanjikxi hdi¬ 
cupi eca, ake reyata tanhan iyorpe iciyapi, 
qa ake hdicupi ece keyapi. 

Waxicun ohomni awanj^ag najinpi, hehan 
kitan ser, owicakihipi keyapi. 

Ickewicaxta hecen xkanpi eca, Waxicun 
kin iwarte wicadapi xni ece. Apa, wicaxta 
kin, “Mixnanna ota mduha ke,” ecinpi on 
hecen xkanpi. Tuwe ota yuze cinhan, to- 
kan kin ix, hecen iyotpani wicayapi kin, he j 
awacinpi xni. 

lb] Hoiankc Oraupi. 

Mdokehan, canpaxa-wi kin, he en, Kara 
wakpa ohna, Maka sapa oze kin hen, Ho¬ 
tanke qeya, itohomnipi, unkan, ehake onge 
dapi. Tuka Waxicun wicadapi xni nace. 
Hecen ihom eca, iyecinka icupi kta keyapi, 
qa Waxicun kin tatpe wicayapi, qa wanji isto 
-kawegapi, qa taku wanjikxi mazopiye kin 
etanhan icupi keyapi. 

Iho hecen, Hotanke kin hetanhan, xako- 
win, Mdote kin den, kaxka wicahnakapi.— 
Waxicun wanji, nakun opa keyapi, qa he 
nakun opeya kaxkapi. Hecen hetanhan, wi 
topaccn, hehanyan rtani wicakiyapi. 

Hotanke wan Kaxkapi. 

Hotanxe wan Ileraxa tanxa eciyapi Kin, 
he tohini, iyoKipi xni, tUKa OKar toxi ya nace. 
Tanihan Peta Wata ohna IIotanKe wixcemna 
napciwanKa oicaga tanhan awicahdipi, un- 
Kan, Heraxa tanxa en opa Keyapi. lmnija 
sKadan en, ren ihanpi, qehan, he KaxKapi.— 
Timahen tona can KaxKa yanica, tuxa hehan 
KiyuXKapi, qa tuwe Waxicun wan, xuKtamta 
wan qu, qa axan yotang tatowan kihda 
keyapi. 

Ic] Wicaxtnyatapi Tancan Kill, lyog 
Hnakapi, 

Isantanka Wicaxtayatapj yuhapi. mdoke¬ 
han te ciqon, he, he ehan, Washington [Wa- 
xington] otonwe hen hnakapi. Axkatudan 
sonkaku wan qa iye takoxku kici, tancan kin 
ahdiyakupi, qa Mimxoxe mdote iyokaga tan¬ 
han, wakpa wan akotkiyaj iyeye cin, Ohio 
wakpa eciyapi kin, he ohna irara kin en, 
otonwe wan, Louisville eciyapi kin, hen ahdi 
hinakapi keyapi 

[d] Wo Wlcakaliipi. 

Mdokehan Mdewakantonwan maga tawapi 
apa aminitan, unkan, waniyetu kinhan terike 
kta seca ; tuka ateyapi kin, taku iwicaki- 
hnihda, qa kukuxe, aguyapi, wahinske ko, 
mazaska kektopawinge zaptan [$5,000] iyo- 
pewicakiciciyapi, qa wanna wicakahipi. He- 
1 cen tanyan inapapi kte. Pidapi kta nace. 


I Wiyorpeyjxta EKta Wicoran Wanji. 

Wiyorpeyata ekta makoce wan Oregon 
eciyapi. Hen Ikcewicaxta oyate ota yakon¬ 
pi. Dakota hececapi. Unkan Waxicun 
wakan wanjikxi ekta ipi, waonspewicakiya- 
pi. Waxicun wakan wanji pejihuta wicaxta 
hcca. Wayazankapi eca, he pejihuta wica- 
qu ece, tuka keyapi. Unkan, omaka 1847, 
en makoxice ececapi, qa ota on <api; unkan, 
tuwe waxicun hewicakiya nace, “Waxicun 
wakan tapejihuta on nitapi ce,” eya nace. 
Unkan Ikcewicaxta kin,xicaya cante yuzapi, 
qa Waxicun wakan ota wicaktepi, qa wino- 
rinca, xiceca ko, hena niyake awicahdapi 
keyapi. Heconpi unkan, Isantanka wicaki- 
zapi, qa apa wicaktepi, qa wayaka wicayu- 
zapi qon, hena wicahdohdipi. Hehan ake 
iyohakam, Waxicun wicaktepi en opapi qon, 
hetanhannapciwanka wicakaxkapi, qa Wax¬ 
icun nom opapi keyapi, qa hena om wica¬ 
kaxkapi keyapi. Wohdag wicakiyapi, un¬ 
kan, pawicayuksapi kta keyapi ce, eyapi.— 
Mdokehan hecen oyakapi. 

Blaivocc Iwanjsg Hipi. 

Mdeyata iKcewicaxta oyate wan, StocK- 
bridge wicaxta ewicaxiyapi. llaiiKe wanna 
wowapi onspepi, qa Waxicun ehduzapi.— 
Waxicun wicoran y'uhapi Kin, ix iyecen or- 
anyanpi. Tipi waxte icica)’api, maga ko 
waxte Kagapi, qa wanuyanpi ocaje oto etan- 
hanhan yuhapi, qa WaKantanKa ceKiyapi 
Kin opapi. Hena maKoce en vuxanpi Kin, 
Isantanx'a wicaxidapi, on etanhan, tanihan 
hetanhan wicaxta ihdawa nom, deciya, wax- 
pa Minisotaohna maxoce iwanyag hipi. He 
wicaxta nonpapi Kin, uman John. Quinbv 
eciyapi, qa uman Kin ix Ziba II. Peters eci¬ 
yapi Keyapi. Wiyaxa otidan hehan ipi, qa 
hetanhan hdicupi Keyapi. 

Mazaska Wicakaiiipi Xni. 

Minisota makoce kin en Ikcewicaxta ya¬ 
konpi kin, tona mazaska wicakieupiece kin. 
nakaha wicakahipi xni. Minixoxe mdote 
(St. Louis) kin en, Isantanka wan Itancan 
kiyapi kin, he mazaska qupi eca, ix kosanta 
deciya uya ece, tuka tuwedan om wowapi 
yutan xni kin, on etanhan mazaska kin qupi 
xni keyapi. Iho heon etanhan taKu ahipi 
xni. Car aKan aupi Kta exta tawa/en yapi 
Kte xni. Maicisanpe Kinhan oxini a hi pi Kta 
nace. Ahipi exta naicun wanhdaKapi Kte 
xni, ecin owasin tanihan wanna aicazopi Ke¬ 
yapi Waxicun Kin iyex oxini icaxijapi Kta 
nace. 


Wicaxta wail Wakantanka Wanjaka 
cili, Oyakapi. 

Wicaxta nonpa, uman wicaxtayatapi, tuka Wa¬ 
kantanka cekiyapi ope xni, qa uman kin ix, wicaxta 
ihdawa rinca, tuka Wukantanka cekiyapi opa keya- 
pi. Tnkan uman wicaxtayatapi qon, heya nace.— 
“Wakantanka nitawapi kin he, eca owancaya un,qa 
nitawa kin, en opeya un kehapi kin, ito wanyako 
wacami ce, eya.” Unkan uman kin heya; “Wa¬ 
kantanka, eca owancaya un, keyapi kin, he hecetu, 
tuka wiyatpa rince cin, on etanhan, wieixta on wan- 
yag pica xni ce, eya. “Heca xta wanyag makiya 
wo, eya” keyapi. Unkan uman kin, hehan heya ; 
“Wakantanka wandake kte rinca, tuka taku kaye 
cin, he wanji, ito tokaheya wanyaguta wo eca,” eye, 
cehan. “Ho,” eya keyapi. Unkan tankau inajinpi. 
Wanna wiyotanhan unkan, heciya, “Wankan itoheya 
etanwe ca wi kin oparta najin wo,” eya. Wi kin 
owotanna yauke nakax maxte rinca. Wicaxtayatapi 
kin, ektaetonwan tuka, okitponi cor heya, “Hehehe ! 
owakihi xni, ixtomaxnije do,” eya keyapi- Uman 
hehan ake heya. “Taku kage cin he e kax, wan¬ 
dake kta oyakitpani ; token ecin iye rii ci eex wan- 
daka oyakihi kta ?” Iyex iyotan wiyatpa rinca, eya 
kej-api. 


Hokxidan ksapi eca, wowapi onspe iciciya 
wacin ece keyapi. 






































i 3»pt* IJ 1*114 , 

t'fiRii”a^K®fk MaM®, ‘ 

pfb. 'SU, CfiMiim., Tie e. ^50. 

OO"" Rev. E. D. Neill, of St. Paul, will re¬ 
ceive subscriptions and payments for the 
Dakota Friend. 


0 ^ 7 = The Dakota and English reading, on 
the inside of the present number will be found 
on opposite pages. Those articles which 
are the same in substance in both languages, 
may be recognized by the character which 
stands at the head. 


A Word to tlie Sympathetic. 

The Dakota Friend has struggled thro* its 
natal agonies, a living infant. It is thought by 
some, to be a premature birth. Be this 
as it may, it has an unmistakable liv¬ 
ing existence. Many have looked into its 
face, and can testify that it breathes. We 
indulge the faint hope that it may survive the 
infantine state, and grow up to youth, and 
even manhood. Let its mixed nature not 
excite against its innocent self, the withering 
prejudice of those who have been favored 
with a higher parentage. The meaner it is, 
so much the more it needs the aid of the ele¬ 
vating influence of the more noble. It is but 
half civilized. Who can tell, but that with 
proper treatment and such assistance as it 
may receive from the kind hearted commu¬ 
nity, it will increase and at no distant period, 
become a “strong man armed” to do suc¬ 
cessful battle for humanity and religion.— 
Alexander once lay helpless in his mother’s 

1 arms. The mighty oak, is in the acorn. 

Will the friends of the Dakota Friend in¬ 
dulge, and nurture it for the present 1 — 
This is all we ask—this we expect. As for 
us, our eyes fill with tears while we gaze, in 
almost an agony oi anxiety upon the Dakota 
Friend. What will be its destiny 1 
i In embarking in this enterprise, we have 
struck out into the deep, altogether uiicer- ; 
lain whether we “sink or swim,” so far as 
depends upon our own abilities, but eonfi- , 
(lent that God, (if this little paper is neeess- I 
ary to the accomplishment of his merciful 
purposes towards the benighted Dakotas,) 
will not suffer the friends of civilization, of 
good morals, and of religion, to look on with 
cold indifference while we struggle, and per¬ 
haps sink. 

I Will not Sabbath School children love to 
look once a month, at this half-civil, half-sav¬ 
age Dakota Tawaxitkin Kin. 

— 

I at] Provisions ter Hldewakactaiuvaiis, 

I Some of the bands ofthe Mdewakantonwan 
tribe of Dakotas, who plant on the Minneso- 
fa river bottom near its mouth, lost their crops 
by the floods of’last summer. Through the 
kindness of the agents of their Great Father, 
the President, they have been furnished with 
$5,000 worth of pork, flour, and corn, which, 
together with the proceeds of their hunts, 
will subsist them comfortably through the 
winter. Without this timely aid, many of 
them would have suffered severely. 

1 The first snow of any consequence this 
season, fell to the depth of three inches on 

( Sunday last. « 

[ Hereafter, the Dakota Friend will be issued 
regularly on or about the first of each month. 


An Indian War Prophets Thoughts. 

The other day we called on an old Indian 
war prophet, and the few words which he 
spoke were so significant of the general 
thoughts of this class of men, that we re- 
cord them. 


i A partial exhibition of the Dakota 
j yuksa to break or he breaks. 


verb 


As the long bearded old man 


was 


sitting 


on the ground shaping into a pipe, a block 
of red stone, which he held in his feet and left 
hand, we approached him from the rear, and 
giving him a gentle tap on the head with a 
small switch, inquired what he was doing. 

The old prophet, straightening himself up 
and accompanying his words with significant 
gestures, in deep and apparent astonishment 
exclaimed—“You are a missionary and yet 
the gods gave you a little war-club ! The 
gods gave me a war-club, and inspired by 
them, with it 1 walk the earth without fear. 
When 1 am hungry I satiate myself on the 
flesh of the ^Thick-lips. The wind blows 
from four points, and with equal freedom I 
tread the wide-world. With my war-club I 
strike, and the effect is terror and death. It 
supplies me with food so nutritious, that my 
appetite but seldom returns. Death agonies 
are music to the gods by whom 1 am in¬ 
spired.” 

In this connection we will give the same 
old man’s views concerning the origin of the 
numerous mounds found in Minnesota. It 
may be he is not correct. 

“Previous to the occupancy of this coun¬ 
try by the Dakotas, it was in the possession 
of a race of giants, whose customs resembled 
our own. In planting theseedofthe squash 
they drew the earth together, forming a hil¬ 
lock, on the summit of which they deposited 
the seeds. These mounds are the remains 
of those squash hills. These giants long 
since passed off to the South.” A good 
specimen of Indian speculation ! 

May not that human thigh bone, which was 
said to be found in the bank of the river in 
Kentucky, six times the size of that of an 
ordinary man, be indeed a thigh bone of one 
of the former inhabitants of Minnesota ? 


Sing. 

king. 

Sint;. 

Dual. 

Mduksa, 

duksa. 

yuksa, 

unyuksa. 

1 break 

thou hreakest 

he breaks 

we break 

To break by striking or clioning 


KAKSA 

Wakaksa, 

yakaksa, 

kaksa, 

unkaksa. 

I- 

thou- 

he- 

we- 

To break bv sawiu" or saw in two 

BAKSA 

Bawaksa, 

bavaksa, 

baksa. 

hauuksa. 

I- 

tbou- 

he- 

we- 


To break by a thump, endwise blow, or shooting BOKPA. 

Bowaksa, boyaksa, boksa. bounksa. 

1- thou- he- we- 

To break by a full jamb. or fall PARS A. 

Wapaksa, yapaksa, paksa, unpaksa. 

I- thou- he- we- 

To break with the foot N AKSA. 

Nawaksa, naynksa, naksa, naunksa 

I- thou- he- v e-- 

To break with the mouth or teeth YAKSA. 

Mdaksa, daksa, yaksa, unyaksa. 

I- thou- he- we-. 

Different words are required when speak¬ 
ing: of breaking things which are different in 
their nature, of which a few examples are 
given, viz: 

1. To break a cord, • • • YUI’SAKA. 

wood, or a bone, YUWEUA. 


2 . 

3. 

4 . 


rod of iron, 
earthen or glass ware, 
open as a house or box, • 
into the ice, 

down as vegetable matter. 


YUMDMCA. 
YUKDOKA. 
OK ATKI N. 
YU WIN J A. 


When there is a repetition of the action, 
that is, when the thing is broken in several 
places, or when several things of the same 
kind are broken, it is expressed by a repeti¬ 
tion of that syllable which is the root, from 
which the verb is derived.: Examples. 

1. To break several cords, or the same 

cord several times, • - • YUPSAPSAKA. 

2. See number 2d above, - VUtVERVVKGA. 

3. “ “ 3d “ ■ - YUMDEMDECA. 

4. “ “ 4lh “ YUUDORDOK A. 

0. “ “ 5th “ ... OKATKUNTKUN. 

6. “ “ 6th “ - YUVV1NXWINJA. 

The careful observer will see, that in the 
repetitions just given, the letter j, in yuwivja, 
is changed to x, when the syllable is repeated, 
and g, to r in yuwega. There are many 
instances of similar changes of letters in the 
Dakota language. 


^'Chippewas. 


[a] Only those who have had experience 
in numbering Indians can have any adequate 
idea of the difficulties which are to be en¬ 
countered. It seems that these difficulties 
are not peculiar to the Dakotas. The de¬ 
sire, on the part of the Indians, to augment 
their number, is the chief cause.— 
The Winnebago Indians, it is said, 
carried the matter so far, that on one occa¬ 
sion they were shut up in a yard having a 

single outlet at which the agent, Gen.-, 

stationed himself and numbered them as they 
came out one at a time. But even this was 
found to be insufficient. In addition, says 
our informant, it was found necessary to 
place sentinels in the rear, to prevent indi¬ 
viduals from climbing in and making a sec¬ 
ond egress. Such conduct on the part of 
the Indians is exceedingly annoying to the 
agents of the government who are charged 
with the Indian affairs. 

Each Indian endeavors to obtain as large 
a share in the annuities as possible, and even 
some of the leading men are not sufficiently 
sensible of the fact, that if some obtain more, 
others must of necessity receive less than 
their due. 


[b] 'tYinnctiagoes Love Wfii&key. 

In the month of July last, at Sauk Rapids, 
a small company of Winnebago Indians, 
who had already, in direct violation of law, 
been made partially drunk, applied for more 
liquor at the store of one Mr. Potter. On be¬ 
ing refused, they resolved to serve themselves’, 
when a sort of fight ensued. It is said that 
the Indians broke the arm of a white man, 
and did some other mischief. 

Seven of the Indians were apprehended 
and confined in the guard house at Fort 
Snelling, where, until about the middle of 
November, they were kept steadily at work. 
A white man, who was said to be, in some 
manner implicated, was confined with them. 


[e] Some have come in from where Little 
Crow’s band, Kapoja are hunting on the St. 
Croix. They say that since they went out a 
a little more than a month, they have killed 
160 deer. The chief says they will not move 
back till after New Year’s day. 


[c] Removal ot t!»e .Presidents Remains. 

The remains of the late President of the 
U. S. A., have been removed from Washing¬ 
ton, bv his brother and son-in-law, to Lou- 
isvile, Kv., their final resting-place. 


Truth crushed to earth shall rise again. 


[e] Kapoja Hogan wanke kin heciya 
ihdakapi etanhan wanjikxi hdipi qa iyayapi 
ohantanhan tarinca 160 opawinge sanpa wi- 
kcemna xakpc ktepi keyapi. Nanpe kici- 
yuzapi hehanyan ihdag unhdipi ktexni, Ce- 
tan kuwa manieya. 





































Tin!IS ©ACt©TA ram®. 


Origin of S*ikc Ifar. 

It is affirmed by some, that the river and lake ly¬ 
ing between Wisconsin and Minnesota, which we 
call “St. Croix,” is so called, because years ago a man 
by that name died and was buried near its mouth. Oth¬ 
ers tell us it is called St Croix on account of the cross 
which is formed by its junction with the Mississippi. 
Both these assertions are not true and therefore we may 
doubt the correctness of either, which for the present 
wc will do and suggest that the name of this lake and 
river has a very different origin. There is a bar abo lit 
equidistant from the extremities of lake St. Croix 
which is called “Pike Bar.” It stretches nearly 
;ross the lake at right angles, and is so high that in 
low water boats do not pass over it but run around it 
on the west shore. From Dakota tradition wo gath¬ 
er the following particulars concerning the origin of 
Pike Bar, which gives us a clue to the origin of the 
name “St. Croix.” Many winters ago a Dakota na¬ 
med Makanose led out a war party. The party left 
their homes on the bank of the Mississippi, in the 
month when geeso lay their eggs, and marched to¬ 
ward the north star. Autumn found them far away 
in the northern regions. During this time they had 
encountered many a grizzly bear. When the North¬ 
ern Giants began to prevail over the Man-of-the-South 
and blast vegetation by his wintry breath, the 
party set out on their return march. One day as they 
had stopped for dinner, and were lazily lounging on 
the sunny hill-side, a young man said to his comrade, 
“Ah ! comrade, I am in great distress of mind. Let 
us ascend yon hill and sit down together.” (One of 
these young warriors we will call W. and the other 
C.) When they had gained the summit of the hill, 
C. inquired, “What, comrade, is the cause of your 
distress ?” 

W. “Ah ! comrade, my heart is grieved. On lea¬ 
ving our wives and children I understood that our 
leader’s path was to be but a short one—instead of this, 
we have been dragging our canoes from one river 
and lake to another during more than six moons, and 
I am tired of it. Our wives and children are now 
borne down with the belief that we have exchanged 
the war-path for that which spirits travel, and I seem 
to hear the echo of the nightly wailings which ever 
ascend from our tipis (teepees.) If we had been 
walking only two, three or four moons, I could have 
followed on in silence. But instead of this, we have 
journed from the first swelling of the buds till the old 
and withered leaves rustle under our feet, and what, 
in sorrow I ask myself, is the game so large as to be 
worthy of an endless pursuit ? Such thoughts as 
these make me sad. I remember to-day that I have 
a wife and children at home. Now, comrade, I have 
answered your inquiry, let us walk on this earth to 
the place whence we came.” 

With a single buffalo tongue for subsistence by the 
way, they two set off and walked in silent fasting six 
days. On the seventh day at noon, C. said to W. 
“Comrade, are you not hungry !” 

W. “Yes, comrade, but what is th°ro to eat ?” 

C. “Let us eat this buffalo tongue ?” 

W. “Alas ! comrade, eat it alone, I forget to eat.” 

C. “Yes, the thought of your child is food. Com¬ 
rade, I have hindered you a step by this interruption. 
Lead on, I will follow.” 

At night C. having killed a Sand-hill crane prepa¬ 
red supper and set it before his companion, who re¬ 
plied— 

“Ah ! comrade, wtth great difficulty you have pro- ! 
vided supper, but I fear it. If cranes did not wade I 
could eat. Eat alone. I am not afraid of water but 
may not eat flesh which has touched water.” 

C. “Eat only that which never touched water ! 
Pray, what can that be 1” 

W. “Ah ! comrade, you grieve me. Hold your 
peace and eat aloue. 1 am hungry as well as you, 
but may not eat.” 

Without eating they continued their journey. The 
ground was now covered with snow and C. discover¬ 
ed the track of a raccoon. When W. had engaged to 
eat a piece of its flesh they followed the track till it 
entered a hollow tree. 

C. struck up a fire while W. ascended to bring 
down the game. On looking into the hollow of the 
tree he exclaimed—“Alas ! comrade, it is not a rac¬ 
coon. It’s a fish !” 

C. “You are trifling with me. Who ever followed 
the track of a fish in the snow as we have followed 
this ? You don’t mean to eat.” 

As W. remained firm, C. yielding, inquired, “And 
what fish is it.” 

W . “A Pike.” If you would not urge me to eat 
of it, I would throw it down.” 


C. “All the better for being a fish. Throw it 
down.” 

The Pike was roasted, and W. yielded provided his 
comrade would after supper, bring water to satiate 
his thirst from the lake, on the shore of which they 
were encamped. 

After the repast, W. called for drink. C. brought 
it but he again called for drink. C. continued his 
task till he had brought from the lake his kettle six 
hundred times filled, which W. as often drank, yet 
still was notsatisfied, butcriod on for drink. At last, 
wearied out, C. exclaimed, “Lie down by the shore, 
comrade, and drink 1” 

W. “You persevered to urge me to eat, but how 
soon are yon weary of bringing mo drink. If you 
had held out one day only, you would have saved me. 
You will soon tremble with fear.” So saying he lay 
down and drank, and drank, till at last he cried, “com¬ 
rade, come and look at me.” 

C. perceiving that he was already half fish, trem¬ 
bling and wailing besought him to come away. But 
W. continued—“My flesh is equally adapted to land 
and water, aud I cannot move. I shall lie across the 
Lake an amazement to many, but tell my people not to 
fear me. These are my last words.” And he stretched 
himself across the Lake. 

This, tradition says, is the origin of Pike Bar..— 
However foolish this story may appear to an enlight¬ 
ened people, that it is substantially believed by the 
Dakotas is sufficiently evident from the fact that the 
lake and river St. Croix are now, by them, known by 
no ether name than the-place-where-the-fish-lies, 
(Hogan wauke kin.) The bar forms a cross with the 
Lake, and the whole affair is wakan, (mysterious, sa¬ 
cred, or sainte.) It is well known that early French 
explorers of this country frequently translated the In¬ 
dian names of lakes aud rivers ; as Lac-qui-Parle, 
(the Lake which speaks) from the Dakota Mdeiyedan, 
Lacl’ean Clair (clear water Lake) from Mde Minisota 
(Meeneesota) Terre Bleu, (Blue Earth) from Makato, 
etc. Is it not probable, that they translated the Da¬ 
kota idea of the Hogan wanke, and so we have the 
name Saint Croix, or SACRED CROSS ! 


(b] Wamanupi Kin. 

Wowixtece ota yukan tuka warnanupi kin, 
he eca wowixtece rincake. Tuwe nape wa- 
koyaka eca, he xice dakapi ece. Wicaxta 
Kin, cante wicayukan nalta, wamanupi kin, 
xice iyukcanpi. Hecen, tuwe wamanu eca, 
wowixtece ota ton iciya. Ilecca kex, xiceca 
apa taku xni xni manupi, qa hitonkadan iham- 
nanpi se, xkanpi; eca hena oiyokipi xni.— 
Taku ota kiyaon xice. 

Tuwe taku manu eca, cante waxte xni 
ece. He tuwe taku niakinu wanyaka eca, 
hinankaha, ite naxa iyeve, ca tokan ye wa- 
cin ece. “Sdotkiya nace” ecin, eca, ixtece 
ca cante xice. I ho he on xice. 

Hehan ake, tuwe wamanu eca, wiwangapi 
cca, hinakaha, anakirbe, qaiton xni icioage. 
ca hecen sanpa oihduxica ece. Iho lie on 
xice. 

Hehan ake, tuwe wamanu sdonyapiehan- 
tanhan, wicaxta owasin xice dakapi, “He- 
tonkadan se wamanu, qa unktomi se, iton 
xni ce, eciyapiqa takudan on wacin yanpi 
xni. Hecen, wicaxta okinihan xni un. Iho 
he en xice. 

Hehan ake, wamanupi eca, taku Wakan 
lyotan un kin, he ixtenyapi. He ecin, wa¬ 
manupi terinda nakax, tuwe iyowinye xni, 
taku manu eca, he taku Wakan kin, wakir- 
tani ece. Iho he on xice. 

Hehan ake, tuwe wamanu kinhan, tohan 
nagi ye cinhan, xicaya nagi ye kte. Hehan 
iyotan wowixtece sdoce kte. Heciya ecin, 
hdajuju wicakiyapi kte. Iho he on xice. 

Nakun taku ota kiya on xica, tuka hena 
zaptanna mdawa kte do. 

Ito owain ksapapo. Wamanupi kin, he 
canku wan xice. He tuwe omani ca, ocim 
wokakije en iyorpe iciye kte. Tuwe nape 
xica exta, ayuxtan, qa Wakantanka cekiye, 
ca en ohdake cinhan, wowaonxida iyei- 
ciye kte. 


ib tS’Left. 

< - 

Many things are shameful, but stealing is 
exceedingly shameful. He who has sticky 
hands is despised. Men have hearts, (con- 
j sciences) and therefore understand thatsteal- 
! ing is wrong, hence he who steals brings up- 
| on himself much shame. Notwithstanding 
; this some children as ifinspired by the mouse, 

! accustom themselves to steal many little' 
; things. This is unbecoming. Stealing is 
bad on many accounts. He who steals has 
not a good heart [is not happy.] If he sees 
the person from whom he has stolen, his face 
reddens, and he wishes to go away. He 
thinks, “Perhaps he knows it,” and feels a- 
shamed, and his heart is bad (unhappy.)— 
On this account stealing is bad. 

Again, when one steals and is questioned, 
he will hide it, and make himself a liar, thus 
rendering himself still more vile. On this 
account it is bad. 

Again, if it is known that one is a thief, all 
men hate him. They say of him, “He steals 
like a mouse, and lies like an Unktomi,” 
(one of the wakan beings who is a noted li¬ 
ar,) and no one has any confidence in him. 
He is unworthy of respect. On this account 
it is bad. 

Again, stealing insults the Supreme God. 
For, because he has forbidden theft, he who - ’ 
disregards the prohibition, steals and sins 
against God. On this account it is bad. 

Again, he who steals when he goes a spirit, 
will go an unhappy spirit. There he will 
more than ever know shame, for there they 
are to render up their accounts. On this 
account it is bad. 

On many other accounts stealing is bad, 
but I will count (mention) only these five. 

All be wise. Stealing is a bad road, and 
he who walks it will inevitably plunge him¬ 
self into misery. 

He who has bad hands even, if he will 
forsake his ways, and in prayer confess to 
God, shall find mercy. 

Work, 

[continued from first page.] 
of-hand man. who had formerly prided him¬ 
self so much on his independence that he pit¬ 
ied and despised the poor farmer, was among 
the suflerers. He now felt himself to be mis¬ 
erably poor. He could still seem to hold 
fire in his mouth, spit out pins and ribons, 
stab himself with a knife without being hurt, 
etc., it is true, but no one cared to look at 
him. YV hen he had become lean and ragged 
he fell into the following train of thought:— 
“Alas! I did not understand till now, that all 
these preformances on which I prided myself 
so much, were of nothing worth. I derided 
and pitied the farmer, but now I see it was 
he who was happy, and I am miserable; for, 
although I can perform my tricks, they do 
not satisfy my hunger, nor warm my body. 

I am resolved from this time to learn to work , 
j and diligently apply myself to it.” 

Thus we see that he who will not labor, 
and spends his time in sport, will eventually 
become miserable; while he who is indus¬ 
trious, and perseveres in honest labor, will be 
firm and fair in flesh, warm and happy. 

YY icaxta kin. tuwe cante oze xice cin, he 
ayuxtan xni kinhan, tohan nagi iyaye cinhan, 
teriya naye iyaye kta keyapi. 

Tuwe wawicaki wacin eca, wawiyape 
yanka ece. 






















f H 1/52.4 





PUBLISHED BY THE DAKOTA MISSION. 



YOL. 1. 

ST, PAUL, MINNESOTA FEBRUARY, 1851. 

• 

NO. 4. 


TK1E ©&[!€©¥& MEW. 

-•- 

A MONTHLY NEWSPAPER. 


E d i t. c *1 by G.H. Pond, 

To whom all communications on business or for the 
paper, should be directed postpaid, Fort Swelling. 
Terms. —Twenty-Five cents a year, in advance. 
ET Rev. E. D. Neill, of St. Paul, will receive sub¬ 
scriptions and payments for this paper. 

PRINTED AT THE CHRONICLE & REGISTER OF¬ 
FICE, ST. ANTHONY STREET, ST. PAUL. 


_D AK0TA TAVAX1TKU KIN- 

Dakota Tawaxitku Kin Kicagapi. 

[b] lsaiitanka <;a Dakota, 
“Isantanka xieaya cante unkiyuzapi,” 
Dakota apa eyapi ece ; tuka he he hecetu 
xni. Tohini wicakiyuxcpi xni. Waaakaja 
Isantanka Mdote kin en ahiyotanke, ca ehan 
tanhan ohiniyan Dakota cante wicakiyapi. 
Makoce wiyopekivapi xni itokam Dakota do- 
ticakijapi eca, Isantanka wowicaqupi ece.— 
He ehan, tuwewotektahdaConkaxke kin en i 
eca wipi iidicuece. Hehaniyohakam,makoce 
onxpa wicakidapi, tuka iyuwin codan wica- 
kidapixni. Iyuwin codan icupi okihipi, qa 
xieaya cante wicakiyuzapi unkanx, hcconpi 
kta tuka; tuka hecen cante yuzapi xni. Ito 
opetonpi, qa tanyan wicakicicajujupi. Na- 
kun wanakax opetonpi, tuka ehantanhan ohi- 
nivan Dakota tawapi se, ecekcen owihni- 
yanpi. Wicakiyuxepi unkanx, he iyowica- 
kipi kte xni, qa watpa sanina ece un wica- 
xipi kta tuka. “Itokar makoce wiyopekiye 
pi qun.hcna Isantanka wicahnayanpi, qa ek- 
ta token ewicakiyapi qun, owasin ivecetu 
xni,” eyapi. Tuka hecctu xni. W owapi 
wan ekta yutan wicakiyapi qun, he token en 
owapi kin,owasin iyecetu wicakiciciyapi kta. 
Nakun dehan, “Isantanka makoce owasin 
unkipi. qa tinta ekta xieaya iyave unyanpi 
kta,” Dakota eyapi ece. Tuka he nakun 
hec tu kte xni. Makoce wicakidapi kta, tu¬ 
ka ikceya wicakidapi kte xni. Qa nakun 
tokan ewicahnakapi exta. makoce xice ca 
can wanica ekta ewicahnakapi kte xni. 

Tukten maka waxte, qa mini can ko yuke 
c.jnhan en yanke wicakiyapi kta. 

Nakun Dakota heyapi ece. Isantanka 
awiunhnunpi cinpi, qa lie on etanhan tokan 
iyave unyanpi kta.” Tuka lie nakun wica- 
iiapi xni. Dakota nipi cinpi, qa he on icu- 
om witaya ewicahnakapi cinpi. Ikcewica- 
xta Waxicun om icicahiva unpi okihipi xni. 

Eya wanna hecen econpi tuka lkcewica- 
xta kin kohannanr awihnunipi ece. Dako¬ 
ta owasin wancake okunwanjidan wojupi 
awacinpi, qa Waxicun oranpi kin awicakc- 


han onspe iciciyapi unkanx, Isantanka om 
icicahiya unpi kta, okihipi kta tuka. Tuk¬ 
ten maka waxte kinhan, he hdarnigapi, qa 
maga tanktankaya nakitakapi, qa hecen, fin- 
sayar hduha yankapi exta, tuwedan taku eye 
kte xni tuka. Hecen econpi unkanx, Isan¬ 
tanka waxte dakapi qa nakun Tunkanxidan 
yanpi kin he nina owicakiye ca wojupi, qa| 
ticagapi iyokihi kin owasin wicaqu kta tuka.| 
Tuka tohanyan koxka owasin, can depi qa 
mar qapi kin hena wowixtece dakapi, qaj 
magicamna onspe ko kokipapi, qa wanhink- 
pe canrpi ko ecedan yuha yakonpi kin he- 
hanyan Dakota Isantanka ikivedan unpi kta 
okihipi kte xni. Isantanka Dakota wacin 
iyowicakixicapi kte xni, tuka ffiisa yukanpi 
xni qa makoce ovvancaya wojupi elina unh- 
dag yakonpi kinhan, okini ihnuhanna rin 
taku xica kagapi kta ikopapi, qa ix okini Da¬ 
kota taku terika icicagapi kta he itonwicapa- 
pi. Isantanka waxakapi, qa token cinpi 
owasin okihipi qeyax, Dakota wicakiyuxepi 
cinpi xni, qa om ito cante kiciciyapi cinpi. 


For the Dakota Friend 

[hi The Americans and Dakotas. 

The Dakotas often say, “The Americans 
arc not friendly to us ;” but it is notso. The 
Americans have never abused them. Long 
ago tho Americans established themselves at 
the mouth of the St. Peter’s, and ever since 
they have treated the Dakotas with kindness. 
Before the Dakotas sold their land they were 
often in want of food, and their wants were 
supplied by the garrison at Fort Fuelling, i 
Then who ever went hungry to tho Fort was 
fed. j 

Afterwards the Americans asked the Da¬ 
kotas for a portion of their land, but they did 
not ask them to give it up for nothing. They 
could have taken the land fromthetn withoul 
paying for it, and il they had been disposed \ 
to abuse them they would have done so; but 
they did not wish to do so. They bought it 
and paid well for it. It is long since that 
land was sold, yet the Dakotas have been 
permitted to hunt upon it as though it were 
their own. If the Americans had been un¬ 
unfriendly to them they would have confined 
them to the west side of the river. 

It is often said that the Dakotas,* who went 
to Washington to sell their land, were de 
ceived bv the Government, and that none of 
the conditions of the treaty then made have 
been fullfilled as the President promised they 
should be ; but this is not so. All the con¬ 
ditions of that treaty ha\e beon or will be 
fulfilled. 


The Dakotas now say that the Americans 
wish to rob them of their lands, and drive 
them off to the prairie; but this is not true. 
They will ask them for their land, but they 
will not take it from them without paying for 
it; and if they remove them to another place, 
they will not put them in a bad country where 
there is no wood. They will put them 
where there is good land and plenty of wood 
and water. 

The Dakotas also say that the Americans 
wish to have them perish, and for that reason 
wish to drive them from their lands ; but that 
is not true. The Americans wish to have 
them live, and for that reason will gather 
them together in some place by themselves. 
Indians and white men cannot dwell togeth¬ 
er. It they attempt lo do so the Indians 
soon perish. If the Dakotas would all with 
one accord, turn their attention to planting, 
and make an earnest effort to adopt the hab¬ 
its of civilized people, they could dwell in 
the neighborhood of the Americans. If they 
would select good land, fence large fields, 
and give up their roving habits, they might 
retain sufficient land for their own use, and 
no one would complain of it. The white 
people would be pleased with it, and the 
President would encourage them and furnish 
them with such things as would enable them 
to plant and build. But so long as the young 
men are ashamed to chop wood, or cultivate 
the earth—so long as they are afraid of axes 
and hoes, and rove about with arrows and 
war-clubs, they cannot live in the vicinity of 
white men. The Americans bear no ill-will 
to the Dakotas, but if they retain their sav¬ 
age customs, and roam about among the 
white settlements, they are afraid that evil 
will arise out of it, not only to the whites hut 
to the Indian. 

Though the Americans are strong and 
can do as they please, they do not wish to 
oppress the Dakotas—they prefer to he on 
friendly terms with them. s. w. p. 

Dakota Tawaxitku Kin Kica;*pi. 
[c] Waxicun Tokulieya Dakota Wanjn- 
kapi Oyakapi. 

Waxicun tokaheya Dakota wanwicayakapi kir, 
Luwi Hennepin eciyapi wanji ee. He Xina sapa t: - 
kuwicayapi, Si codan ewicakiyapi kin ix hicu keya. 
He wowapi wan kag'cin, etanhan, ito Dikota iipi 
1 ii en, wicoie wanji owakage kta. He iciinanisa, qa 
| decon wowapi kaga. 

“Ohinniyan makoce tokeca waumdake ca Ikce wi- 
1 caxta, token on Wakantanka ytionihanpi, qa cekiya- 
pi; qa Jesus WikaitaukaCinhintkuec.iyatanhan na- 
o-i yapi kinhan, tanyan nagiyapi ktocin, lie iwahokon 
wioawakiya wacaiii. Heon Waxicun rinca tuinako- 
! cepi kin he erpewu kiye ca Kunaiu in rkoce kin en \vu- 


^ --y 











































































hlhiuii.” (Wanakax Dakota Moniyata ai keyapi cce 
kin lie ikiyoduu) Hen waniyetu wanjikxi manke ca 
Waxicun tkco wicaxta ko waliokon wicawakiya.— 
Hehan wita wata U*kaheya Mdeyata kagapi wopeton 
wan, La Sal cclyapi kin he llage ca kici cn ovvapa.— 
Waxicun tokecaotu opapi. Mde tankinkinyan ohna 
nnkupi, pa woksapi wi kin hehan Mixilimakina hen 
unhihunipi. A lie hetanhan okar kiya unyanpi, qa 
Hotanke mde ohna tipi qon, he ikiyedan, wita wan 
en Piltewatadan ewicakiyapi kin wanwicnnyakapi. 

Unkan wopeton wawaha ota opcton, qa watokiju, 
qa hetanhan wicaxta xakpc ahdc wicaxi. Tukatohi- 
ni kipi xni. Toki niinin tapi nace. Unkan hetanhan 
tanpa wata unkopapi qa itokarkiya, unyanpi qa mde 
ihanko kin etanhan watounhapr,qawakjia wanakol- 
kiya minicaduze cin, lie iywnnrpayapi. Wakpa kin 
he ohna olcarpa unyanpi, qa oyute wan, Illinois ewi¬ 
cakiyapi kin om wanfuntfpf. Oyate kin ho etanhan 
wakpa ohna tipi qon nahanriu caje yulia- 

Ixta wicayazan wi kin nahanriu wanyakapi xni, 
wakpa wanna stake ca inaza tonana wopeton mnqu 
kin, he watowaju, qa WaxiCuit hokxidau nonpa oni, 
akc okarpa mde ca Misisipi wakpa, (Rara wakpa kin 
liecen ecivapi,) iyounrpayapi. La Sal, Misisipi olma 
tatohekiya ye unxipi qon, qa liec«mon kta wacin tu¬ 
ka Waxicun hokxidau wicaJapi xni, qelian ihom ecu, 
ohna okarpa unyanpi, qa miniwunca hehan unkipi. 
Maga okanda wi toka tanin kin, icicawin nnkupi.— 
Pie, tarinca, waranksica capa liogan licna owasin ota 
nnpa tapi, qa wauiixecapi. Ake nonpa can tatohe- 
kiya watounpapl, qa Illinois mdoto etanhan Misisipi 
ohna Zaptan unkiwankapi, qa wiyotanhan wauntapi 
ktae zic.a tanka wail unkohanpi cor, okinirin ozuye 
wan wicaxta opawinge sanpa wikeemnanonpa (120) 
tancodntt okarpa auwanmdake, cehan wata en uuko- 
kipapi, qa itkom unyanpi. Taka unhiyarpayapi. 
qelian canduhupa iyarpe wicawakiya, unkan unktepi 
xni, tuka wavaka unvuzapi. Unkan hena Dakota 
Isanyati ewicakiyapi kin heca. lkce wicaxta okar 
wanwicnnyakapi qon, Miami Ulinoi qa Marohacwi- 
cakiyapi kin, honaeazu wicayapi tuka. Ilio liccek- 
eon Hennepin wowapi kaga; tuka wanna ehantanhau 
wauiyetu opawinge sanpa wikcinuaxakowinsaui iye- 
ya. Dehan ito webnake kta. W. 

MKQT A TAWAI iyg V 

imalja Skadnn waisota, Wi Ici 2, 1851. 


Dakota Tawaxitka Kin TCicajapi. 

[a] SAKBtXiy TOItA 1CAUAFI, 

ICI. II. 

Ehanna qehan Sagdaxin oyate kin koxka 
zuyapi waxte dakapi. Toka wicayapi kin 
wicaktepidan cinpi, qa oyate wan Saxon 
(Sakson,) ewicakiyapi kin, hena cewicaki- 
yapi. liecen Sakson om kokijuya wihnipi, 
qa zuyapi ; tuka ocim iyakipatn kicipajinpi, 
qa iye iyakitedan kicizapi. Unkan Sakson 
iye waxakapi, qa ota wicaktepi, qa tawa wi¬ 
cayapi, qa winorinca tawapi etanhanhan wi- 
cayuzapi. llenahecetu; unkan, hehan ake 
oyate wan tokeca. Angles ewicakiyapi, Sag¬ 
daxin wita tawapi kin en iyukanpi. Unkan 
ccen hena oyate yamni icicahipi. Xakowin 
kiya yukanpi, tuka odakon kieiyapi, qa wi¬ 
caxta wanjidan ate yapi. Iyorpa yuptahnag 
Anglo Saxon eya caxwicatonpi. 

Hena wowape yawapi qa markicanvanpi 
waxte dakapi xni tuka. Wihnipi, qa xkata- 
pi. qa zuyapi kin, henana hecekcen econpi 
tuka. 

“Sagdaxin toka icagapi qon, lie ehan Da¬ 
kota ivececapi hecinhan, token on nakaha 
togye unpi lie ?” tuwe eye kta nace. Ito 
oindnke kta. 

Jesus YVakantankaCihintku waxte qa ksa- 
pe cin, he on tona waxte dakapi kin hena ix, 
atokan nakun waxte dakapi kta cinpi ece.— 
liecen wihinape cin heciyatanhan Waxicun 
upi qa Sagdaxin wita tawapi kin en hipi. Ho 
can, qa taku wakan waonxidapi xni ko cc- 
wlcakiyapi kin hena owicakiyapi kta okit- 
panipi kewicakiyapi, qa Taku YVakan wan¬ 
jidan ivotan un, qa waonxida kin he ahopa- 
pi kta onspe wicakivapi kta on hen hipi.— 
Tuka oyate kin ix koliart zuyapi, qa taku 


waxte iwahokon tvieakiyapi kin anagoptanpi 
xni. Piyedex, xice wicadakapi, qa iwicara- 
pi ecc. 

[Jn&an ocim Waxicun wan waxte, Roma 
otonwe kin en Sagdaxin koxka waxte wan 


henakeca. Edwin tolian ni kin hehanyan, 
tuwe winorinca ixnana hokxid qin ieimani 
un exta, tuwedan taku on kaxeye kte xni 
keyapi. 

Iho, Dakota Wieaxtayatapi, wicaxta wa- 


wanyaka, unkan, cantiheye ca tokivatanhan lean ko, mniniciyapi qa Sagdaxin token econ- 
*" ' ’ ' pi omdake cin, he ccen ccanonpi unkanx, 

nix cya wankan itoheya iniyoptapi, qa ocim 
Sagdaxin wicavehdegapi kta tuka. Unhan- 


hi kin he naron qehan, W axicun wakan ekta 
\ ewicaxi wacin. 

Unkan, Waxicun wakan wikeemna topa 
ekta ipi. Tuka Wieaxtayatapiyuhapi qon, 
he kowicakipo ca timahen ipi kta iyowcaki 
xni. qa tankan om wohdaka. 


Unkan, “Can qa mini qa taku ha nitawapi han ito wchnake kta. 
„ i_ tnl.-u wnlrnn i Ttytktt a Sr A n AN. W 


keta tipi okantaya oyatipi, qa peta wata ya- 
kagapi. qa Sagdaxin iyecen liayake ye ton pi 
Delia ito awacinpi qa iapo 


b 

kta tuka 


De 

N. 


kin, hena on unhipi xni, tuka taku wakan 
wan, Jesus eciyapi kin he unkoniciya kapi 
kta e on nitamakocepi kin den unhipi ce,” 
eyapi qelian ; Wieaxtayatapi, Etelbcrt iciya- 
pi kin hewicakiya: “lyaapi kin waxtexte, 
tuka nakaha hena naunronpi nakax, toketu 
tanin xni. Ate wioawaye cin wicoran air- 
pemayanpi kin, hena token amduxtan xni 
naceca. lleca xta taku iyotan waxte yada- 
kapi kin, hena unkoyakidakapi kta on 
yahipi kchapi kin, tuwedan nagiye niyanpi 
kte xni. Makoce mitawa kin den ito nanka- 
pi. qa takudan inicakijapi kte xni; qa cante 
unniciyapi ece e kta. Oyate mitawa kin he¬ 
tanhan tona owicakibipi, qa wicoran nitawa¬ 
pi kin ekta iyutanpi kta exta tuwedan wiea- 
kixice kte xni. lx iyepi ce,” eya keyapi. 

Unkan, Etelbert to. cin iyohakam, Wiea¬ 
xtayatapi wan tokeca, Edwin eciyapi kin, ; 
he ta akicita wicakico, qa iye wicoran tawa¬ 
pi, qa taku wakan tawapi on xicava unpi, qa 
on zuyapi ece qon, hena erpekiyapi, qa 
Waxicun wakan oie anawicagoptanjii kte cin, 
ix cc; qa ix, econpi kte xni hena uman tuk- 
te coon canto yuzapi hecinhan, ito iwica- 
wanga. Unkan, inyun, Wapiya itancan 
wan, najin hiyaye, ca Waxicun wakan owi- 
cakiya. lie taku wakan waonxida xni ta- 1 
wapi qon hena ahopapi wanna econ kapin, 1 
unkan heya : “IIo, Wieaxtayatapi,wauiyetu 
eca en anpetu wanji sni, qa icamna rinca 
eca en nita akicita vvicayeco, qa om peta it- 
kunyahan ihdukxan wota nanka icunhan, to- 
kiyatanhan zitkadan wan tin liiyu, qa tiyo- 
kawinr un. Hen ito cistiycdan coza kcx, 
ake okinirin, tankan kihde, ca icamna rince 
ciqon, ake ekta kiyorpaya, eca toki iyaya ta¬ 
nin xni. Iho, wiconi kin de ix eya hececa 
waliidaka. Den wiccrxkanxkan kin ixta on 
wanunyakapi, tuka vvicoicage itokaptu kin 
ekta toketu tanin xni; qa tokata ekta nakun 
toketu kta tanin xni. Tokata e hanska, qa 
den unnipi kin e ptecedan. Tokata wicaxta 
nagi yapi kin ekta toketu tanin xni kin, hena 
on taku owotanna, qa iyecetu se nakalia de 
unkokiyakapi hecinhan, anaungoptanpi kta 
iyececa wadaka. Miye qe anawagoptan kta 
J ce” eya. lie ehan tuwe wapiya heca eca, 
wipe codan un, qa xungwiye eccdan akan 
yotanka ece keyapi. Unkan, lie wapiya 
| itancan qon, tanina wicoran owasin ayux- 
tan, qa xungmdoka wan akan yotang un, qa 
wicoran tona Wakantanka iyokipi xni kin 
hena owasin ayuxtan. Wieaxtayatapi, Ed¬ 
win, nakun liunkake wicaya wicoran airpe- 
yapi qon, hena erpeya. 1 ho, lietanhannanr 
Sagdaxin oyate kin wankan itoheya iyoptapi; 


Imnija Skadan, Wicatawi 1851. 


A,ulce 1,5—11: 24.--A Free Translation. 

11. Wicaxta wan cinea wica nonpa. 

12 Unkan, hakakta kin atkuku heciya.— 
Ate woyuha tona mayaqu kte cin, maqu ye. 
Unkan, taku yuhe cin owasin iyakipam 
wicaqu. 

13. Hetanhan iecadan, unkan, uman ha¬ 
kakta qon owasin tpalii, qa makoce wan ite- 
hanyan ekta ieimani ye, ca oran xice, ca 
owasin ailidusota. 

14. Wanna hdusotc cehan, makoce kin he 
en wicaakiran rincake. Unkan, hinankalia 
wicakija. 

15. Unkan, makoce cn unpi kin, wanji ti 
kin en i qa kici un. Unkan he kukuxe tawa 
awanyag kiya. 

16. Unkan, kukuxe woyute tawapi kin he 
exyun wacin, tuka wicaxta tuwedan wo qu 
xni. 

17. Unkan awaicicin liilide cehan heya. 
Ate ookiye wicaye cin hena otapi, tuka taku 
l’Utapi iyakicuya yuliapi, tuka miyee akirau 
mate kte. 

18. Ito, nawajin qa ate ekta walule ca lie- 
wakiye kta. Ate, tnarpiya itokam wawar- 
tani, qa niye nakun. 

19. Qa detanhan cincamavaye kta iyemace- 
ce xni; tuka ookiye se mayulia ye, epe kta 
ce cya. 

21). Unkan, najin hiyaye ca atkuku ekta 
lida. Tuka naharin tehan tanhan ku ehan 
atkuku kin wanhdake, ca onxikida, qaiyang 
ye ca poskin hduze, ca i itpulake. 

21. Unkan cihintku kin heya. Ate, mar- 
piya itokam vvawartani, qa niye nakun; qa 
detanhan cinca mayaye kta iyemacece xni. 

22. Unkan, atkuku ookiye wicaye cin 1 e- 
wicakiya : Wokoyake tukte iyotan waxte kin 
he aupi, qa koyag vapo; qa maza napeupe 
nape kin en iyeyapo; qa hanpa oltckiyapo. 

23. Qa ptejincadan cem vapi kin he kte- 
po, untapi, qa unkiyuxkinpi kta. 

24. Micinkxi kin de ta tuka kini—tanin 
xni tuka iyeyapi, eye ca iyuxkinpi. 

Iho, tounkccapi kin liena on isdonye unki 
yapi kta on Jesus lie oyaka, qa nakun Wa¬ 
kantanka token cante unkiyuzapi kin he is¬ 
donye unkiyapi. 

Koxka oran wicaxta xni, qa atkuku taku 
tawa owasin yutakuni xni, qa onxika icicagc 
cin lie unkiyepi. WaKantanna cante unKi- 
yapi, qa taxu henaiciya waxtexte unqupi; tu¬ 
na on olioundapi xni. Koxica qon he un- 
ninmanpi, qa unniye toicen cante unzapi, 
Kin eccKccn unnonipapi, qa on etaniiati 


tuka tokaheya iwaxtedan, sdohe se iyoptapi. teriyatmhiycyapi. Henalicceea; tuna VVa- 
Edwin hehan wanna wokunze nicapidan KantanKa, Ate unyanpi Kin exta unhdapi, qa 
qon, lie icante xica. Unkan, koxka tona Cihintitu Jesus inma ceunniyapi, qa unx’or- 


wamanupi kin, hena ito teriya hdajuju wi- 
cakiye, ca oyate wicahduwaxte. (Janku iea- 
hdahcla ohiniyan mini oqc, ca miniyatkan 
ecekcen elinake, ca hecen tuwe ieimani un, 
qa didita hda, qa ipuza eca, eccn mini yat- 
kan ecc. Kokicipapi ecc e qon hehan he 


anpi nin hena unKoitiyaKapi ninhan, onxi- 
unh’idapi Kta tuna. Awicanipe ca wicanico 
yanna ; tuna ohiniyan rin ape yanxe Kte xni 
Keya. Ito lie awacinpo. 


Tuwe wamanu eca lie xicava econ ece. 































[c] Xakpedah Hotanke tipi ekta ihdaka 
i, qa Dakota makoce tawapi owihniyanpi 
kin he iye tawa keye ca hdajuja wicaxi.— 
I ink an taku ola qupi, qakicicajujupi, qa wo- 
\vnpi yutan xipi qehan, hewicakiya: “Ma¬ 
koce mitawa owivahnipi kin he wanna mi- 
yecicajupi, qa icimana tuwedan caje yate kte 
Xni ce ; iapi ecedan on epe, ca wowapi mdu- 
tan kte xni ce,” eya keyapi. 

[b] Maepiya Rdoka Timantahi. —Axka- 
ludan Marpiva Rdoka cihintku Imnija Ska- 
dan kin en timanta hi qa tipi wakan Waxi- 
cun ojudan yukanpi kin en wohdaka. Ieska 
kin ix oyaka. Tuka takudan qupi xni ke- 

y a P‘- , __ 

YlHllfliMK©TA iFISJEm ~ 


Sf. Paul, Minnesota Ter. February, 1851. 


THE INDIAN LANGUAGES. 

The languages spoken by the American Indians 
have long been an object of curiosity to literary men, 
and have often been described as exhibiting wonder¬ 
ful ingenuity in their construction, and as being in 
some respects far suporior to the cultivated languages 
of Europe. There is certainly much in these lan¬ 
guages calculated to awaken the interest, and even to 
excite the admiration of the philologist. In some 
parts of them we find such a completeness—such an 
elaborate finish as we should never look for in the 
language of a horde of savages. This excites in us 
the more surprise in consequence of our viewing it in 
contrast with the imperfection and rndc simplicity 
found in other parts of the same language. 

Iu the Dakota language, and probably in ail other 
Indian languages, the verb exhibits remarkable inge¬ 
nuity iu its formation, and is extremely elaborate and 
complex in Us inflection. By various ingenious and 
specific changes in the ground form of the verb, with 
a corresponding definite change in its signification, 
and be the help of prefixes and suffixes the various 
modifications of an action arc expressed with a con¬ 
ciseness and precision not found iu more cultivated 
languages. 

But though the philologist may find much in the 
Indian languages that is interesting, and even admi- 
rahle, he must at once perceive their great inferiority 
to the languages spoken by civilized nations 

We admire the ingenuity and skill exhibited in the 
construction of a bark canoe. The little craft is ad¬ 
mirably adapted to the use for which it was designed, 
and fully adequate lo all the purposes of Indian navi¬ 
gation. It carries the hunter and all he has, and car¬ 
ries him where no other Water craft could go. So We 
admire the ingenuity displayed in the formation of 
the Indian languages- We find those languages ad¬ 
mirably adopted to the wants of the Indians in their 
savage state, and fitted to convey all their ordinary 
ideas with wonderful perspicuity and precision. But 
we should as soon think of comparing a bark canoe 
with Ocean Steamers, as an Indian language with the 
English. The Dakota language is no more adequate 
to convey the ideas of a civilized mid enlightened 
people, than a bark canoe is fit to be used iu carrying 
on the commerce of the ocean. There is hardly less 
disparity between an Indian language and the Eng¬ 
lish, than there is between an Indian wigwam and St. 
Patti’s cliurch iu London. Our language is the great¬ 
est monument of civilization that our ancestors have 
left us. It is theresultof theaccumuiatedjlaborsofall 
the men of genius er learning who have spoken or writ¬ 
ten in English, and is enriched by contributions from 
nil the languages of Europe, ancient and modern.— 
How can we expect to find among a people whose 
ideas are confined to the narrowest limits, a language 
fit to answer the same purposes as the English ? It 
js absurd to think of conveying to the minds of the 
1 lidians through the medium of their language a 
thorough knowledge of the arts and sciences. It is 
true that the Indian languages are susceptible of im¬ 
provement, an i if the Dakota language were spoken 
liv a great nation, it might, perhaps, in the course of 
a thousand years, become what the English language 
is now—a fit medium for the communication of all 
that men need to know. But we cannot reasonably 
■expect any such improvement in the Indian langua¬ 
ge’!, and the sooner they are supplanted by the Eng¬ 
lish the better it will be lor the Indians. 


Tc] Shakpeda.v, one of the Mdewakantonwan 
Chiefs, during his fall and winter hunt, visi'.e.l the 


Winnebago encampment; and asserting that ihoDa- 
ket i Ian J oil which the latter Indians had been hunt¬ 
ing, was his, demanded remuneration. The Winne- 
bagoes having answered his demands, in their turn 
demanded of Shukpedan an acknowledgement of the 
transaction in writing. He replied, “ Yon have hun¬ 
ted on my land, and I verbally acknowledge that you 
have fully paid me, and guaranty that no Dakota 
shall bring any future claims against you for the same; 
but I will touch no paper.” 

Very likely the Wiuuebngocs will yet learn that 
other Dakota Chiefs lay claim to the same hunting 
ground. 


[b] IIoix-ix-tiie-Day Asking Ai.ms. —Not long 
since, in the month of January, young Hole-in-thc- 
Day, a noted Chippewa Chief, visited the town of St. 
Paul to obtain assistance for his hungry people.— 
Through an interpreter lie pronounced a speech in 
the Presbyterian Church edifice, to a crowded audi¬ 
ence, which did not much move the pity of the citi¬ 
zens of St. Paul, lie met with a cold reception. 


[aj Early Infiabifants of Great Britain. 
no. n. 






In early days the young men of the different tribes 
of Great Britain, delighted in going to war. In order 
that they might be able to conquer their enemies, 
they invited a people called Saxons to come over and 
help them. The Saxons came and for a few years 
went out with them on their hunts and war parties. 
Soon a difficulty occurred between the Saxons and 
the Britons and they began to fight each other. The 
Saxons killed the most, and made the Britons slaves 
and married their women. Another tribe also came 
in and settled upon the lands of the Britons, called 
Angles. At length all the tribes mingled and mar¬ 
ried together, and seven bands were under one head. 
As the people were of different bands originally, like 
the Sacs and Foxes, their names were united and they 
were now called-thc Anglo-Saxons. The forefathers 
of the English people did not love books, or farming. 
They passed their time in hunting or ia lounging 
about the lire, or iu making war. How does it Imp- 
pen some one asks that the English are now so difier- 
ent from their forefathers, and from the Dakotas ? I 
will toll you. Those who love Jesus Christ, desire 
that others should love a being, so good and so wise, 
add some who -lived towards the rising sun, came all 
the way to Britain to tell the Iribes that the-trees and 
merciless spirits Which they worshipped, could not ; 
help them, and teach them to honor the Supreme God j 
who is good and merciful. The tribes however were 
busy in fighting and had not time to listen to good ad- ! 
vice ; and the Missionaries at first were despised and 
laughed at. Some years after this, a good man Imp- i 
pened to see iu the city of Rome a fine looking lad j 
from Britain. He was interested in his appearance, 
and hearing from whence he came, he determined to 
send Missscnaries to the people of that Island. No 
less than forty visited the country. The principal 
Chief was at first afraid ef them, and would not re¬ 
ceive them in his lodge, but met them in the, open air. 
They told him that they did not come for his wood, 
or water, -or the skins of the ivild beasts, but they 
came to tell him about the G-o.l-man, Jesus Christ. 
Etb.elbe.rt, for that was the name of the Chief, re¬ 
plied :— 

“Your words arc fair, but they are new and uncer¬ 
tain. I cannot, therefore, abandon the rites of my i 
fathers. But as you have come so far to communi¬ 
cate to us what you believe to be true, and the most | 
excellent, we will not molest you. We will receive 
yon hospitably and supply j-ou with what you need, j 
Nor do we forbid any one to join your society whom 
you can persuade to prefer it.” 

Ethelbert died, and one of his successors called a 
council of his brave men to ask their opinion about | 
■giving up their old habits and religion which made 
them flight and unhappy, and adopting the religion 
of the Missionaries. Much to the astonishment of 
every body the Great Medicine Man rose up and spoke 
in favor of the strangers’ worship. He was weary of j 
spirits that were so indifferent as theirs. These arc i 
said to have been his words :— 

“The present life of man, O King, seems to me \ 
if compared with that after-period, which is so un¬ 
certain to resemble a scene at one of your wintry feasts. 
As you are sitting with your caldohnen (chief men) 
about you, the fire blazing in the centre, and while 
storms of rain and snow are raging, a little sparrow 
flies in at one door, roams around, and passes out at 
same other entrance-. While it is among us, it feels j 
not the wintry tempest. It enjoys the short comfort I 
and serenity of its transient stay—but then plunging j 
into the winter from which it lnd flown, it disappears ) 
from our eyes. 


“Such is here the life of man. It acts and thinks 
before us ; but as of what preceded its appearance u- 
mong us, we are ignorant; so are we of all that is 
destined to come afterwards. If then, concerning this 
future, tiiis new doctrine reveals any tiling more cer¬ 
tain or more reasonable, it is in my opinion entitled 
to our acoption. As for myself I will listen to it.” 

The medicine man then adopted the new worship 
and gave up all foolish customs. It was a custom 
that medicine men should never carry weapons, and 
ride only on mares. He now mounted a horse, and 
threw away all tilings that the Great and Good .Spirit 
did not like. 

The King, whose name was Edwin, also relinquish¬ 
ed the religion of his fathers. From these days the 
English begun to increase and grow happy, though 
with the pace of the snail at first. 

Edwin began to feel the importance of law. He 
punished severely eVery young man that stole. He 
provided for the wants of his p ople. All along the 
road lie had made Avells or cisterns of water, and by 
their sides lie placed cups, so that any man who had 
been on a long journey on a warm day, could stop 
and drink. People ceased to be afraid of each other, 
and it is said “That in the days of Edwin, a woman 
with a babe at her breast might have travelled over 
tlie island without suffering injury.” 

If the Chiefs and the medicine men of the Dakotas 
would hold a council, and follow the example of those 
of whom we have written, they would begin to grow 
happier, and would bscome like the English, and af¬ 
ter a lime live in large houses, and make fire-canoes, 
and dresti as handsomely as the English, Think and 
talk about this. No more for the present. 

Kt. Paul, Feb. It51. N. 


Indian Trade. —Fifteen hunters belong¬ 
ing to one of the bands of the Sisitonwan 
Sioux Indians living on the Minnesota river, 
took large credit from their trader early in 
the fall, and set off to their hunting-grounds 
in the South, with the understanding that they 
should meet with their trader in .November, 
at a place agreed upon by them, and deliver 
to him their peltries. Instead of doing as it 
was agreed upon, they passed over the Iowa 
line, stole a horse and some other articles, 
it is said, and then struck off towards the 
Missouri river. Of course the trader lost his 
goods. 


It is Said that one of the bands of the 
Mdewakantonwan Dakotas have delivered 
to their trader, fifteen hundred deer skins 
which they have taken this season. If this 
is correct, the band must have killed at least 
two thousand deer during the fall and win¬ 
ter, for live hundred skins or more have 
probably been used by them and retained for 
future use. From October to February the 
Indians who hunt deer, subsist almost en¬ 
tirely on the flesh of that animal. 

WAKANKICIVl'ZAPI. 

Mdeiyedan oka, tipi wakan kin ohna, Nov. 30, 
1850, lie chan Tiwokan (Mons. Gabriel Renville) 
qa tawicu kin, Tunkanmanikiya win, wakan kici- 
hdus wicawakiya. 

Nakun owankaynjajapi, December 7th 1850,hehan 
Josf.p Ivawanke qa Wunyakapi wakan kiciyu.s wi- 
cawaKiya. [Tamakoce Miyf.. 


Possessive form of the verb yuksa , to break 
or he breaks ... IIDUKSA. 

Sin?. Sin". Pin?. J)ual. 

Wahduksa, Yahduksa, Hduksa. Unhduksa, 

T break my own thou&c. lie. dec. wc dec. 

To break by striking or chop oT that which is 
ones own, .... TTDAKSA. 

WalidaKKi, yahdaxsa, Ildansa. Unhdansa, 

I hrckx or chop &c. thou &c. he &c. we Ac. 

By sawing or saw in two - - • BAKISA. 

Batvakiksi, hay&Kissa, baniitfa, haiuiKiKsa, 

] - thou- he- we- 

By a thump,.end wise Idotv, or shooting - - BOKIKSA. 
BowAKiKsa, hoyaKiKsa, hoKiitsa, knuiiKiKsa. 

1- tliou- lie- we- 


By a Tall or jamb 
WatapsKa, 

I- 

With the foot 
Nawakiksa, 


yatapsh-a, 

thou- 


nayasiKSa, 


I- tliou- 

With the mouth or tectli 
Wahdattsa, vahdaHsa, 

1- thou- 


TFAKSA. 

tpaksa, untpai.sa. 

he-we- 

NAKIKSA. 

liaKiKfa, nauiiHiKaa. 

he- we- 

IIDAKSA. 

h'axse, tmbdaKsa. 

lie- we- 











































For the Dakota Friend. 

AVINTEU. 

Stern Winter, thou art welcome, 

I greet thee with delight, 

Thy robes of purest whiteness, 

Are cheering to my sight. 

Thy breath, so free and buoyant. 

Is full of life and ehecr, 

Thy voice heard in the tempest. 

Is music to my ear. 

By thee, off things unsightly 
Are clothed in raiment neat, 

And the unstable water 

Grows firm beneath thy feet. 

The strong man waxes stronger, 

Upheld in thy embrace, 

And brightest eyes grow brighter. 

While gazing ois thy face. 

Disease and listless languor 
At thy approach must flee, 
line- palest cheek turns rosy 
When breathed upon by thee. 

But still, thou hast thy terrors, 

And though thy joys are more, 

Thy joys are for the wealthy. 

Thy terrors for the- poor. 

The inmates ef thepcface. 

Thy favors freely share, 

The destitute and houseless. 

Shrink from thee in despair. 

The well-housed sons of plenty. 

Draw healing from thy breath. 

But to the poor and naked 
Thy cold embrace is death. 

Yes Winter, thou art partial, 

Or I would love thee more, 

A servam t®. tkc wmUlty — 

A tyrant to the- poor. 

Yet Winter, thou art welcome. 

But pass on rapid wing, 

For, though I joy to see thee. 

More dearly I love Spring. 

February, 1851. s. w. r. 


Dakota Tawaxitku Kin Kicagapi. 

[aj Dakota Ate A'upi, Uin he de AVowapi 
AVicaKicaga. 

Micinca Dakotapi; Nakun taku eciciyapi 
kta, tuka ito wehnake kta epe eiqon, delian 
ecen eciciyapi kta. 

Kara wakpa akasanpa tanhan makoce ni- 
tawapi qon, eya Tunkanxidan vayapi kin 
yaqupi. Akasanpa yaipi eca, hena Waxi¬ 
cun tipi icicagapi, qa maga waxtexte icica- 
gapi, qa wanuyanpi ocaje oto etanhanhan 
wicayuhapi kin, ixta on wandakapi ece.— 
Hena elina unlulaka yaunpi, qa makoce 
owancaya, nitavvapi se, owihniyayapi, qa 
waduxpipi. Tukte ekta dapi yacinpi eca, 
katinyan ekta dapi ece; Waxicun nape ni- 
yuzapi, qa om tanyan cante yeciduzapi. Iho 
hena heoetu ; qa tohanyan Waxicun taku 
tawapi napixtan yayapi xni kin, hehanyan 
luwedan taku eye kte xni. Tuka koxka wi- 
eaduhapi kin apa oran xicapi, eya owioaya- 
kapi nawaron, unkan, icante maxice. 

Koxka apa Waxicun watnawicakinupi ke- 
yapi nawaron. Hena wicakapi kinlian, tona 
cante oze niwa.vtepi, qa Waxicun om waxte- 
ya un wacannipi kin, hena ito omayakiyapi, 
qa tuwe oran wicaxtaxni sdonyayapi kinlian 
daotaninpi kta. He on wacin ciyapi kta.— 
Takudan anamayakirmapi xni kinlian, lan- 
yan ecanonpi kte. Tuwe oran xice cinhan, 
iye atayedan hdajuju kiyapi eca, he hecetu. 
He eeen econkupi kinhan, okini wicunyuk- 
sapapi kte nace. Waxicun om cante yeci- 
ciyapi kinhan, he waxte kta. Tona wicaxta 
ilulawa dakanunpi kin, nitahokxipidan nina 
wall ok on wioakiyapo. Waxicun nagiyewi- 


eayapi kinhan, okini ecen xogya oihduxica-1 
pi, qa Tunkanxidan yayapi kin akasanpa da¬ 
pi kta exta terinda maxi kta nace ikowapa. 
Iho hena hecekcen iyukcan awacannipi, qa 
yaksapapi wacin, on hena liecen eciciyapi. 
Oie anamayagoptanpi kinhan waxte kta.— 
Owasin ito, ksamyahan oranvanpi, qa taku 
waxte econpi kin on waditakapo. Miniwa- 
kan kin lie atayedan toka yapi, qa xbuyapi 
wanjidan exta iyohnakapi xni po. Canrpi 
kin henakirapi, qa okxan oyate hiyeye cin 
owasin tanyan cante wicakiyuzapo. 

Hena hecekcen ecanonpi kinhan, Tunkan¬ 
xidan yayapi kin iwinkta yayapi, qa niye 
tanvan idadapi kte. 

Tokata taku xogya nawaron kinhan, Da¬ 
kota Tawaxitku Kin hen owahnake ca owa- 

sin ixta on wandakapi kta. 

N. M LEAN, Dakota Ate Yapi. 


For the Dakota Friend. 

[a] Tlie Agent to Itis Dakota Cliildrcu. 


My Dakota children—I told you that I had 
more to s-ay to you. and I am now going to 
say it. You have sold your country on the 
other side of the Mississippi river, to your 
Great Father. Whenever you cross the 
river, you see with your eyes the houses 
which the while men have erected for them¬ 
selves—the fields which they cultivate, and 
the numerous domestic animals of various 
kinds which they keep. You move about 
among them with your families, hunt the 
game, and pluck the wild fruit through the 
whole country as if it were your own.— 
Wherever you wish you go, and the white 
men take you by the hand and reciprocate 
the kind feelings of the heart which you bear 
towards them. This is well, and as long as 
you do not molest the property of the white 
men, no one will complain. But l have heard 
reports of the bad conduct of some young 
men which make me sad. I have heard that 
some of the young men have stolen from the 
white men. If these reports are true, those 
of you who are well disposed and who desire 
to live in peace with the white men must as¬ 
sist me, and if you know who they are, ex¬ 
pose those who are guilty. I shall expect 
this of you. You will do well not to hide any¬ 
thing from me. It is right that those who do 

O O 




wrong, should themselves he made to an¬ 
swer lor it. If we act in tins manner, per¬ 
haps we may make these young men wise. 
It will be well if reciprocal kindness contin¬ 
ues to exist between you and white men.— 
j Yc u who are Chiefs must earnestly counsel 
i vour young men. If thev molest the white 
i men, i fear that they will bring great evil on 
themselves, and that your Great Father will 
! order me to prohibit your crossing the river. 
I mention these matters because 1 wish you 
deliberately to consider them and be wise. 
It will be well if you heed my words. All 
conduct yourselves wisely and be brave to 
do that which is good. Count whiskey as 
an open enemy, and do not take a single 
drop of it into your mouths. Bury your 
I tomahawks and beer good-will to all the sur- 
j rounding tribes. If you do these things it 
| will be well with you and your Great Father 
i will rejoice. 


j Whenever I hear any thing important I 
! will insert it in the Dakota Friend, and you 
! can all see it with your own eyes. 


N.M’LEAN. 


0 ^ 7 * The public debt of the United States 
on the doth of November, was f6i 228.238. 


For the Dakota Friend. 

[el Tlie First AAIiitc I*Ien wlio A isited llte 
Dakotas. 

One of the first white men who saw the 
Dakotas, was Louis Hennepin. lie was a 
Roman Catholic Priest of the order of Saint 
Francis. He wrote a book from which I will 
now write some words in the Dakota lan¬ 
guage. lie was a great traveller and thus 
wrote :— 

I was always desirous of seeing other 
countries, and proclaiming to the Heathen 
how they should honor and worship God, and 
when they become spirits, how through Jesus 
the Son of God they may become happy 
spirit:. On that account I left the country 
of the French, and landed in Canada, (near 
to the place to which the Dakotas went long 
ago, when they say that they went to Mon^p 
treal.) There I remained some winters, and 
preached to both French and Indians. Then 
I embarked in the first ship which was built 
on the lakes, with LaSalle the trader who - 
built it, and many other Frenchmen. We 
landed at Missillimakinak, Aug. 28, 1679.— 
Again we went thence toward the south, and 
saw Putewatamis (Poutouamis) on an island 
near Green Bay. 

And the traders brought a large amount of 
peltries, and put into the vessel, and com¬ 
manded six men to take it back home. But 
they never arrived. Probably they died in 
the water somewhere. And thence, we em- 
barking in birch bark canoes, went south¬ 
ward, and after arriving at the end of the 
lake, and making a portage, we embarked 
on a river which ran in the opposite direction 
from that which we ascended from the lake. 
We descended that river in canoes, and 
spent the winter with a people called the Il¬ 
linois. That river still retains the name of 
the people who dwell near it. 

On tlie last of February, the river being 
clear of ice, I put into a canoe the goods 
which the trader had given me, and with two 
Frenchmen, went down the river, and we 
entered the Mississippi, (Meschasipi.) La 
Salle had told us to go up the Mississippi, 
and I wished to do this, but my men were 
unwilling—so we went down it, and arrived 
at the ocean. On the first day of April we 
started back. As we paddled up stream, 
we killed many buffalo, deer, bears, beavers 
and fish, and had plenty of food. When we 
i had ascended about 150 leagues above the 
mouth of the Illinois river, on the 12th of 
April, as we were boiling a turkey for din¬ 
ner, suddenly 1 saw a war party of 120 na¬ 
ked men, coming down the river in canoes. 
We immediately embarked and started to 
meet them. They rushed upon us, but when 
I extended to them the pipe of peace, they 
did not kill us, but took us prisoners. These 
were Isanyati Dakota, (Issati Nadowessans.) 
They were going to make war on the Mia¬ 
mi, Illinois and Maroha Indians, whom wo 
had seen below. 

I Thus Ilonnepin wroto. Since the Dako¬ 
tas took him, is now more than 170 years. 

W. 

[to BE CONTINUED.] V ' 

From New York to Egypt in Nineteen 
Days. —A message from New York, design¬ 
ed for a correspondent in Egypt, was recei¬ 
ved in London by the Atlantic steamers, and 
forthwith despatched by telegraph to Trieste, 
and thence by steam to Alexandria—the en¬ 
tire distance from New York having been 
l traversed in nineteen days ! 







































PUBLISHED BY THE DAKOTA MISSION, 


YOL. 1. 


ST. PAUL, MINNESOTA, APRIL, 1851 

NO. G. 



A MONTHLY NEWSPAPER. 


Edited by <i. H . Pond, 

To whom all communications on business or for tne 
paper, should be directed postpaid, Fort Suclling. 

Terms. —Twenty-Five cents a year, in advance. 

O’ llev. E. D. Neill, of St. Paul, will receive sub¬ 
scriptions and payments for this paper. 

"DAKOTA TAWAXITKU KIN- 

[a] Waxing!an ( Washington) ektci- Waki- 
cunzapi Omniciye kin en, Waxicunhanska, 
Minis >ta Makoce en, Ikcewicaxla yakonpi 
kin hena, wicayuksapapi, qa wicayuwa- 
xicunpi kla on wanilian wowapi kin de 
wicaqu. 

Dakota iapi kin en iyorpa owakage kta 
owakihi xni, tuka tona owakiln kin hena ito 
«oen owakage ca wandakapi kta. Oehde 
lopa tokaheya owapi kin ix decetu: 

Minisota makoce kin en, tinskoya Ikce¬ 
wicaxta tawapi kin, tuwe Ikcewicaxta exta 
qa Waxicun exta, wanjl taku xica econ kin- 
han, Minisota makoce en Wicaxtayatapi vu- 
hapikin lie hecen econ wicaxi kinhan, Isan- 
tanka odepi, qa kaxka ahdipi,qa Isantanka 
tamakocepi kin en token wicoran yuhapi kin, 
iyecen eca wicaonpi kta. 

5. Oehde izaptan kin ix decetu: Isantanka 
akicitepi kin hena tuwedan iyecinka, Ikce¬ 
wicaxta exta qa Waxicun exta, wanji ivope- 
yapi kte xni qa yukakijapi kte xni: tuka to¬ 
ken wakicunzapi qa econ wicaxipi kin ece- 
dan ito t*ku econpi kta: qa tuwe kaxka pi 
kte ca akicita ode ye wicaxipi kinhan. ka- 
xkapi kin lie kiyuxepi kte xni, qa yukakijapi 
kte xni; tuka iyahnana katinyan akupi, qa 
wicaxta wokcan wicakiyapikin en wicaqupi, 
qa hecen tanyan wohdag kiyapi kta. Qa 
tenahuweipi qonhena akupi qehan. ecinxni- 
xniyan taku ecakiconpi kinhan, ix eyake 
hena on hdajuju wlcakiyapi kta. 

6- Oehde ixakpe kin ix decetu. Minisota 
makoce kin en Ikcewicaxta ovate tona ma¬ 
koce wiyopekiyapi qa on taku yutapi qa wo- 
yuha qa mazaska wicaqupi ece kin, hena 
wanna wawicakicupi kta iyehantu eca.wan- 
cake wawicakicupi ece qa tuwedan kagiye 
kte xni. Tukfc Ikcewicaxta kin he Isantan¬ 
ka om ociwaxte kinhan, hena hecetu kta. 

7. Oehde ixakowin kin ix decetu. Ma¬ 
koce wicakidapi ktecin he tohan wanna wi- 
cakidapi qa yutkunzapi qa Ikcewicaxta 
tukten tirisaya iyotankapi kinhan, tuwe tihde 
wan, waniyetu yamni tinsaya oweeihanyan 


hehanvan, maka onxpa kicanye cinhan, 
Tunkanxidan yapi kin he maka iyutapi wi- 
kcemna tom qu kta. Tuka Tunkanxidan 
yapi kin tukte maka onxpa ke cinhan, he e 
qu kta: tuka Tunkanxidan yapi kin he tohan 
wicada xni kin hehanyan kosanla wiyope 
kiye kte xni. 

8. Oehde ixahdogan kin ix decetu. Mi¬ 
nisota makoce kinen tuwe Ikcewicaxta wan 
Waxicun ihduze, ca Waxicun oranye ca 
Isantanka iapi kin en wowapi yawapi on- 
spe, qa iye Waxicun oranpi cin kinhan, 
opeyapi kta: tuka tukte oyate etanhan kin 
wawicaqupi opa ece qon he hecen hduhe 
kte ca. Tuka tuwe Ikcewicaxta wan wanna 
Waxicun oranpi cinkinhan,ito wicaxta nom 
ivukean wicaxipi, qa Waxicun wicoran 
onspe, qa Isantanka iapi kin en wowapi 
yawapi onspe kinhan. hehan hinankaha 
wowapi wan qupi qa Waxicun oranpi kin 
opeyapi kta; tuka tuwe hena hecekcen onspe 
xni kinhan, Isantanka yawapi kte xni. 


The translation of the following, it will be seen,is 
not literal; but it is about as close as it can easily be 
made: 

[a] In the House of Representatives, on the. 
10 th Dec., ) 050, Hun. II. II. Sibley in¬ 
troduced the following, which was refer¬ 
red to the Commilte on Indian Affairs: 

A Bill to provide for the punishmeut of crimes 
committed in the Indian country, within the limits 
of Minnesota Territory, and for the promotion of the 
civilization of the Indian race therein. 

The first four sections of tho bill provide for the 
apprehension of criminals, in the Indian country, 
within the limits of Minnesota Territory, by the mil¬ 
itary force of the United States, upon tho requisition 
of the Governor of tho Territory; ana for ti.e trial 
and punishment of all persons wtio shall be gui ty of 
committing any crime on the laius belonging to the 
Indians, within the limits ofs.iid Territory, in the 
same manner as if the crime had been committed bj 
a white man, within any uistrict of country under, 
the exclusive jurisdiction of the United States. 

Sec. 5. That it shall not be lawful for any milita¬ 
ry or other officer of the United States to inflict any 
punishment upon any Indian, (unless during the ex¬ 
istence of actual hostilities be ween tile Uniiea States 
an . the tiibe or nation to which sda In ian inay be¬ 
long.) or other person within the limits ol the coun¬ 
try embraced by this act, except in the i xecution of 
tho sentence of a court uuiy empowered to inflict the 
same; and whenever an offender or offeiiuers against 
the provisions of this act shall be apprehended by a 
mi.itary or other force, be or they shall be conveyed 
immediately by the nearest sale and convenient 
route, and delivered to the civil authority of the near¬ 
est judical district of the Territory as aforesaid, to be 
proceeded against in uue course of law: 1’rovidkd, 
That no person who inav be apprehended by a mili¬ 
tary or other force as aforesaid under the provisions 
of this act, shall be detained longer than fiveuays after 
arrest and before removal. And all officers and sol¬ 


diers who may have any such Indian or other person 
or persons in custody, shall treat them with all the 
humanity that the circumstances will permit; and 
every officer or soldier who shall be guilty of mal¬ 
treating any such person or persons while in custody, 
shall suffer such punishment as the proper civil tri¬ 
bunals or a court-martial shall direct, proportioned t» 
the degree of the offence. 

Sec. 6. That in no case after the passage of this 
act, shall it be lawful for any officer of tho United 
States to withhold from any tribe or nation of In¬ 
dians in the limits of the country embraced by this 
act, the annuities due them by the United States by 
vii lue of treaty stipulations, whether in goods, mon¬ 
ey or provisions. 

Sec. 7. That so soon hereafter as the measures now 
contemplated for the extinguishment of the Indian 
title within any portion of the country embraced by 
this act, shall be completed, and the oifferent tribes 
or bands of Indians shall be permanently located, 
there shall be and there is hereby granted in fee sim¬ 
ple to each Inman, of whatever tribe, within the 
country embraced in this act, who is or may be tho 
head of a family, or who shah settle upon and culti¬ 
vate a portion of land for three consecutive years, a 
tract of land not exceeding forty acres, as the Prcsi- 
ccnt of the United States may direct: Provided, That 
said tract so granted shall not be alienated or sold by 
said grantee unless by the special permission of the 
President, for good cause shown: And provided, fur¬ 
ther, 1 hat tiie location of the tract so granted shall 
bo determined under the direction of the President, 
and a patent be issued to the grantee in accordance 
with the same. 

Sec. 8. That any male Indian, of whatever nation 
or tribe embraced by this act, who shall adopt tho 
dress and habits of tho whites, and become sufficient¬ 
ly educated in the English language to road and un¬ 
derstand it, and shall so desire, shall be admitted to 
all the rights and privileges of a citizen of the United 
States, without thereby forfeiting his individual 
claim, or that of his family, to the annuities due or 
paid by the United States under treaty stipulations, 
to the tribe or nation to which ho or they may apper¬ 
tain: Provided, however, That before such Indian 
shall ho so admitted to the rights of citizenship, ho 
shall bo examined) by aboard, to consist of two or 
more judges of the United Slates courts, in said Ter¬ 
ritory of Minnesota; when, if such Indian shall bo 
found duly qualified as aforesffiJ, (and not otherwise) 
he shall be entitled to a certificate of citizenship from 
tho court authorized to issue the samo, upon his tak¬ 
ing an oalh lo support the Constitution of the United 
States and the organic act of the Territory as afore- 
saii: And provided further, That the recipient of 
said certificate of citizenship, so to be issued as afore- 
sai I, shall not huvo the right to vote at any election 
in the Territory aforesaid, until the expiration cf two 
years after the issue of said certificate. 


Dakota Tawaxitku. —Mdeiyedan en 
Warpetornvan tonwanj’anpi kin apa wo¬ 
wapi yawapi onrpepi. Dakota Ta- 
waxitku kin en akipi unkan, nina 
yawapi qa waxte dakapi keyapi. "Wo¬ 
wapi wikeemna yamni sampa zaptf.n 
(35) wahoyapi. 








































































D'k'OTA T i W A X TKIf 1(1 

mi¥IJA S3UDAM, WI ICI I, 485 . 

'*) Dako a TawaxiiKu lviu Ki. a api. 

Wicaxta owasin tanyan unpi cinpi, 
tuka apa itnr iyotanhan iyekiyapi qa 
wokakije akitapi se oranyanpi. 

Wojupi kin ecedan on wicaxta tanyan 
unpi, tuka apa he aktapi xni, qa he on 
ohiniyan teriya yakonpi. Oyate tonan 
nina wojupi kin henan tanyan unpi na- 
kaax ihduotapi; qa inakoce tawapi kin 
toker tanka exta, kohannan ojudan aya 
ece; tuka oyate tona wojupi awacinpi 
xni kin, tohini ota ayapi xni. Makoce 
tanka vuhapi exta ohiniyan tonanapi- 
dan. Eein iyotanhan iyekiyapi kin on 
* a P* anakaax toka ihduotapi xni. 

Koxka minihecapi kin hena wihnipi 
waxte dapi, qa unhdag unpi kin iyoki- 
pipi, t ika wicarincapi wakankapi, qa 
tona wayazanpi kin henan ix owasin 
unhdag unpi kin on ijehan iyotanhan 
iyekiyapi. Winorinca unhdag unpi 
ekta cin ca kin tanyan wica hduhapi kta 
okihipi xni, qa he on etanhan hokxiyo- 
qoj)a ota /api ece. Wicarinca qa 
wakankapi apa raanipi kin tanyan oki¬ 
hipi xni nakun cuwitapi qa heccn on 
kohanhannan /api ece. Tona waya¬ 
zanpi kin henan tanyan wicahduhapi qa 
tanyan wicakuwapi cinpi exta okitpani- 
pi nakax on ota - api ece. 

Nakun wicaxta undag unpi kin tohini 
tipi wixtexte otipi xni, qa hecen wa- 
yazanpi qa tona manipi okihipi xni kin 
henan mdogyankapi exta tanyan yan- 
kapi xni. Tipi coza otipi xni, qa 
owinja waxte akan wankapi xni qa ta- I 
ku yutapi waxte yutapi xni qa heceni 
in dog yankapiexta nakun taku owasin 
icakijrpi qa ecen/apiece. 

Nakun wicaxta tinsa yukanpi xni qa 
wojupi kin aktapi xni qa wotihnipi wa- 
kuwapi ko wacinyanpi kin henan ohini¬ 
yan onxikapi. Maka sintomniyan he- 
ceca. 

Koxka apa markicanyanpi kin wo- 
wixtece dakapi qa tuwe magicamna 
yuha unpi wanwicayaka unkanx ixte- 
oapi on /api nace. Tuka henan wiyu- 
kcanpi xni. '1 uwe nina woju qa taku 
yutapi ota icarye cin lie wowitan ici- 
cage. Ecin taku maka amanipi kin 
etanhan wicaxta ixnannan wojupi oki- 
hi. W oteca wamanica ko owasin wo¬ 
jupi okitpanipi qa hecen wicaxta tuwe 
woju xn; un kinhan he woteca iyecon 
un. Tuwe taku ktepi okihi xta he 
wowitan xni. Xunktokeca ix tarinca 
ktepi okihipi, qa hetonkasan ee kax 
waya/a yakonpi. Ilontka kin ix nakun 
hogan nina wica kte. Ilenan hecekcen 
okihipi tuka wojupi kin okihipi xni. 

Nakun waskuyeca qa taku iyecinka 
icage cin pahipi tcrike xni. Waranksi- 
ca uta kanta ko nina pahipi. Zitka 
tanka psin pahipi,qa hetkadan lietonka- 
dan ko umamnayanpi ece; kukuxe ee 
kaex mdo qa psincinca ko qapi okihipi. 
Hecen wicaxta taku ktepi okihi qa ta- 


(s) Dakota Ate yapi kin A¥owapi wica'.ii- 


* -i 


| jkji wa mahen, pa ecedan kasinyan 
; unpi,hena yusdutapi qa hdutapi keyapi. 
j Wa xma kin heon tehan pte wanice kta. 
Wanna nina wicaakiran keyapi. Toka- 
niweyapi ekta tipi kin hena iyotan 
wanna takudan wacinyanpi xni; ecin 
wojupi xni nakaex. Wana tamaheca- 
pi kejuipi. 

(it) Xuktanka wan titepi. 

Naka'm axkatudan Mdeiyedan ekta 
xnktanka wan Peji tawa kin he hanyen 
ktepi. Taku on heconpi tanin xni, qa 
nakun tuwe econ tanin xni. Tuwe 
econ kin he kajuju kta iyececa. To- 
kin otpaza wicoran kin hena ay uxtanpin^ 
epca waun.. * 


ku eyecinka icage cin pahipi okihi exta ti tokan onapa, tuka ehan i xni wa ma" 
itan kte xni, wamanica zitkadan ko he hen iyaye ca eun /a. Qa heceedan. (e 
okihipi; tuka henan wojupi okihipi xni. ! xni naceca. Ecin icainna kin he teri- 

Wicaxta ixnannan he okihi, nakaax ke rinca. Tuwedan taku hececa tohin- 
tuwe woju ca he wicaxtaiyecen oranye ni wanyakapi xni, keyapi. 
ca tanyan econ ece. P. Ileciya wa xbe rinca keyapi. Wita 

waziyata ekta tipi kin owasin wa mahen 
lyayapi, ticexka ordoka kin etanhan 
Micixca Dakotaiu. —Taku ota ecieiyapi Hiiianpapi ece, keyapi. Xunka wakan 
kte xni. tuka ake Dakota Tawaxitku Kin en ; wicayuliapi kin apa taninpi xniqa wan- 
itowowapi cistinan cicagapi kta, 

Caga wanna k. juju qa eeadan Petawata 
ake watpa ohna xkanpi kinhan, okini kchan- 
hanna wotanin ece kta nace. 

Waxingjan ekta wicoran aiapi omniciye 
kin lie wanna enakiyapi, qa YVaxicunhan- 
ska wanna tahepi ku. 51e lidi kinhan, okini 
i’unkanxidan yapi oie wariji naunronpi kia. 

Apa wanihan tarinca waranksica ko ota 
yaopi qa w.nvaha ota nakun duzapi oyakapi 
nawaron on imawinkta. Tuka micinca 
oinkpa ekta, Warp •tonwamSisitouw.an. hena 
apa wanilian akiianpi qa teriya iyotanhan 
iyekiyapi nawaron uukan caute maxica.— 

Waxicun kin wihnipi kin wacinyanpi xni. 
lye ito tipi coza icioagapi. qa marqapi. qa 
wamnalieza. aguyapi. mdo. tipsina, hena 
onota icarvapi—wanuyatipi ko wicayuliapi. 

‘•Tokexta waniycui. qa sni kta,” ecinpi. qa 
mdoketu en ito hece'li xkanpi. qa taku ota 
kihnakapi ece. lho hecen waniyetn sni 
kex tanyan unpi qa akiianpi xni. lkcewi- 
caxta ix hena hecen econpi unkanx, tanyan 
unpi kta tuka. 

Dakota maka waxtoxte ota vuhapi kin he 
onxpax-pa kikicanjanpi. qa xieeca ix kohan 
wowjpi yawapi unkanx, on pida iciyapi kta 
tuka. 

Tohan can wapo xbe cinhan, Tunkanxi- 
dan yapi kin wituya nicopi qa taku enici- 
yapi kta; tuka woiidakapi kin en icunhan 
imnahan w.ayatapi kta. 

Karigixun wakpa ohna Ilaratonwan tawa 
xicunpi nom wicayakulepi keyapi. IJe Ka- 
ratonwan wicayaktepi kta yacinpi qa heca 
nonpi epca unkax, xinwahda, qa nicaxkapi 
kta tuka-. 

Makoce nitawapi kin owiyahnipi kin lie 
hecetu. tuka tuwe Ikcewicaxta tnkeca en 
wandak ipi exta. y.akutepi kta, he e hecetu 
xni. Iwaxtedan ito.hde wicayaxipi qaanani 
goptanpi xni kinhan, [mnija Skadan en \» i 
cuxtayatapi vankecin he, qa miye. he uman 
unkoyakidakapi kinhan, unkix tokan iyaye 
wicunyanpi kta tuka. 

Mdokehan Raratonwan om oyeciduwaxte- 
pi. qa dehan hinakaha onihduxicapi wacin 
xni. Waxte kin on waditakapo. 

Ateyayapi N. I\I’LEAN. 


For tlie Dakota Tawaxitku. 

(f>) War"*- oinv ’•!, 

Mduokel an Mdiy'yedan cn wojji 
kin wamnalieza ota kagapi—ojutonpi 
kektopawinge akton kagapi; tuka ptin- 
han wicakicopi kta keyapi, heon Sisi- 
tonwan tipi tpawinge ikiyedan unhda- 
ka hipi qa tehan ape yukanpi. Ilecen 
wamnalieza ota temwicakiyapi. Wan¬ 
na apa nicapi qa apa ix ojutonpi wan- 
jidan, nom, yamni, hecekcen ohdaptapi. 
Wetu kinhan pte ahi xni kinhan nina 
akirunpi kta. 

(c) Sisitonwan. 

Ptansinta ekta tuwe Wayumni eciya- 
pi he tawicu kin /a keyapi. Icainna 
qon he ehan wakeya kawankapi unkan 


I 


exGLisn bikota. 

Pa Mayazan. 

Mv head aches. 

Nape on pa kin en amapapi. 

With their hands they struck me on the head, 

Wicarinca hunr pa xdapi. 

Some old men are bald headed. 

Tancan owancaya mayazan. 

My whole ho ly is pained. 

Ilokxidan apa ixta soksotapi. 

S ' o -. hoys have bine eyes. 

Wicarincapi eca ixta mdezapi xni. 

The eyes of ol i people are not c.ear. 

Hi wicayazan eca terike. 

] i is har I lo have the toothache. 

Tu we Ilokxidan xica ecanoge wanica. 
eclyapi 

II is sai 1 of a bat boy that he has no e irs. 

Tuwe ceji jata eca, he xice. 

It is bad to have a forked tongue. 

Tuwe wicaxta ceji jata ecaokinihan- 
xni un. 

T le in in whoso tongue is fork-? 1 is not r«*spectod. 
Tuwe nape wakoyaka eca, xica dakapi’ 

II ■ who Ims sticky hands is hat- I. 

Tuwe wamana sa eca,Nape wakoya¬ 
ka eciyapi. 

11 is sai I of a thief that his Innts are slioky. 

Wicaxta kin siha nina wowiyunkiyapi 

Men in ike groat use o r Iheir feet. 

For the 0 iko’.a Tawaxitku. 
ill) married. 

In the church at T.ae qui Parle, January II, 1851, 
by S. R. Riggs, missionary of A. B. C. F. M., Loheis. 
zo Lawrence and Ichas.vahiyayewin. 

(b) WaltankiciynzapK 

Mdeiyedan, Jan. 11, 1851, Tunwani- 
etonna Icasnahivayewin kici, tipi wa- 
xat, kin ohna, Taraakoce kicihdus wiea- 


(o) Died, 

March 19th, at Red Wing’s Village, Minnesota, 
Martha M«, wife of J. W. Hancock, of the Dakota 
Mission. 

(o) Wicatacin. 

Wi ici yamni kin en anpetu uman 
napciwanka, Remnican kin en Waxicun 
wakan tawicu /a. 

Kapoja cn Taoyateduta cinca wan /a 
Nagixkan cihintku wan nakun fa. 




































rm a iF&oiEm 


_ST. PAUL, MiJV.Y., MLIKCH, 185?. 

I’or the I akota Friend. 

Hints coiiecrniitjftiic i raddioaary His¬ 
tory of the Dakotas, 

The Indian mind is so absorbed with present af¬ 
fairs, and anxious forebodings for the future, that the 
past is suffered to pass into forgetfulness. What is 
over g,eased of their past history from their own tra¬ 
ditions must, of necessity, be sought for without de¬ 
lay. Tne tuicks of the Dakotas, hat a few genera¬ 
tions buck, uro already entirely obliterated, an i those 
of more recant duto are scarcely to be discerned. II 
neglected u few years longer, nothing will bo known 
of tueir past history,, except wnat m ly be inferred 
from ti^s hislory of other (rides, which shall have 
been preserved, from the works of early explorers, 
an i iroin the exaggerated stories of modern “ book¬ 
makers.” In iuns themselves do not see the impor¬ 
tance of preserving their history ; and a book e» 
this tu j cl is lost in the death of every old man. 

Unless while men, half-breeds, and educated In¬ 
dians will volunteer to collect and preserve these tra¬ 
ditions . h Jther half century will not have passed over 
before the Dakota who may then remain, will scarcely 
be able to tell where his g uujfather lived, and fought, 
and (tied. Especially will this be true of those divis¬ 
ions whose lands are now being pro sod beneath tho 
steadily advancing foot of civilization. To-day much 
that would be interesting—interesting to the civilized 
anJ Christian world—ueeply interesting to tho Da¬ 
kota of tho generations to come, might be collected 
from the oh, m -n who, to-morrow, will lie bosom¬ 
ed in eternu. silence in their mother earth. Much 
it i at now be guheret frotn the trauilionists of the 
Mdew kantonwan, Warprkuto, Warpetonwan, and 
bioi.oowaii oatias, and more, doubtless, from those 
of tne Inanktouwan and Titonwan banes. Will not 
the sons and grandsons of early French and English 
traders, ana Indians wito can read and write, vo.un- 
tser in this work, an 1 wrest from the grasp of obliv¬ 
ion that whicn remains of Dakota tradition. 

Such persons en_,oy peculiar advantages for the 
performance of such a work. The wila bands who 
roam over the extended plains ol Minnesota, furnish 
an inviting held. Tne old meu of these banJs who 
have yet sc ireely seen a white man, except their tra¬ 
ders, retain fresh in their minus the words which 
were related to them in their boyhood by those whose 
heads were while with age. Is it not tho impera¬ 
tive‘duty of ev^ry Dakota, oi half-breed Dakota, who 
can read aud \yriie—a duty which he owes to himself, 
his people, ana the world—to commence, without 
delay, to glffim in earnest in this long neglected field, 
formerly rich in Dakota Iruuilion. 

— 

. |»' For tlie Dakota Friend. 

All merfdcsire to bo well off; but some suffer un¬ 
necessary hardships, and act as though they wished 
to be miserable. b 

Agriculture is the only thing by which men can 
live well ; but some n„qglect it, and arc therefore 
always miserable. The nations which depend upon 
agriculture Ibrasupport are\yt‘ll off and consequently 
increase rapidly so that, however large the country 
may be wnich they possess, they soon fill it; but 
those who negiect ag. multure do dipt increase ; and 
tiro ugh they may have a large country, they always 
remain few in number. They oH fast iu conse¬ 
quence of the hardships which tlicy endure, so that 
they 7 cannot increase. 

Young men love to hunt and rove about from 
place to place ; but a wandering life is full of hard¬ 
ships for old men and women, the sick, and y >ung 
children. When roving about from place to place 
women cannot take good care of their children, and 
consequently many of them die. Many aged peo¬ 
ple, who are hardly able to walk, die iu consequence 
of tho hardships to which they are exposed while ac¬ 
companying hunting parties. The poor cannot be 
well taken care of by people who are moving about 
from plac 3 to place, and many are killed by the expo¬ 
sure and sufferings incident to a wandering life. 
Men who live by hunting never dwell in comfortable 
bouses,so that the sick aud feeble cannot be comfort¬ 
able, even though they remain at home and do not ac¬ 
company tho hunting parties. They have no warm 
houses to shelter them—no good bods to lie on—and 
no suitable food to eat, so that when they remain at 
koine, they often die for want of the comforts of life 

Meii who have no permanent dwelling placo neg¬ 
lect planting, and depend upon hunting for a liveli¬ 
hood, are always poor. It is so all over the world. 

Some men think it is a disgrace to a man to culti¬ 


vate the earth, and would be ashamed to be seen with 
a hoe in their ban Is. I think they 7 would oie of 
shame; but they do not judge aright. He who 
plants much and raises u great uoal of food, gets hon¬ 
or to himself. Of all the creatures that watk on tho 
earth, man alone can plant; so that a man who re¬ 
fuses to plant lives like a wild beast. There is no 
glory in being able to kill tilings, for beasts can do 
that. Wolves can kill deer ; anJ even a weasel lives 
by rapine. Cormorants can kilt fish, Theso tilings 
they can do ; but they cannot plant. 

Neither is it difficult to gather tho fruits of the 
earth which grow spontaneously. Bears gather 
plums and acorns ; bird- gather rice ; mice and squir¬ 
rels pick up nuls ; mi l even a pig cun nig roots. 
Thus, when a man kills animals, and gathers the 
spontaneous fruits of the earth, he does no more than 
beasts and birds can do but when he plants ; he does 
what they cannot do. S. W. P. 


[s] A Letter from tS»e Sub-Agent to tlac 

Duiiotas, 

To my Dakota children : 

I send you another letter through the Dakota 
Friend, though 1 have but a few worus now to say to 
you. 

The ice is leaving tho river, and news will be plen¬ 
ty when steamboats commence to run. The great 
Council at Washington has adjourned ; and when 
Mr. Sibley, who is now on his way home, returns, 
we shall hear some of the words of the Great Father, 
the President. 

It affords me pleasure to hear that some of y 7 ou 
killed many deer and bears, and took many 7 furs du¬ 
ring the winter ; but it makes me sad to learn that 
some of my children who occupy the country about 
tilt source of the Minnesota river, Wurpetouwans 
and Sisitouvvaus, have sufi’ered sorely from famine. 
White men do not c.epend upon the chase for their 
subsistence. Foreseeing the cold of winter,, they, 
in summer, build warm houses, raise large quanti¬ 
ties of co ii, wheat, potatoes, and turnips, and store 
them away for further use. They also keep domestic 
animals ; thus, when the cold of winter conies, they 
feel no famine, and are comfortable. It the Indian 
would imitate the white man in these thing-, he 
would escape the evils of famine, and live iu com¬ 
fort. 

If the Dakotas would cultivate a part of the good 
land, of which they possess an abunnance, and send 
their children to school, they would bring happiness 
to themselves. 

When the leaves become large the Great Father 
will call you together, to talk with y ou, and will pro¬ 
vide an abiunmice of provisions to subsist y ou while 
you may be together. 

It is siid that some of you fired on two Chippewa 
half-breeds near Crow river. If I believed that you 
did this because you wished to kill Chipp was, I 
should be much displeased and put y 7 ou iu the “guard 
house.” 

It is right that y 7 OU should hunt on y r otir own 
land ; but it is not right for you to shoot Iiiaians of 
other tribes when you see them on your land, if 
they refuse to leave when y r ou bid them, come and 
inform the Governor at St. Paul, or myself, and we 
will drive them off from your land. 1 do not wish 
that you should violate the treaty of peace which you 
made with the Chippewas last summer. Be brave to 
do right. Your Father, 

N. M’LEAN, 

Ind. Bub. Agent. 


(For the Dakota Friend.) 

(b) ff,r\c qui Parle. 

Tho crop of corn raised by the Indians of this place 
last season was unusually good—more than two 
thousand bushels being put up. But about tho mid¬ 
dle of September nearly one hundred lodges of the 
northern Indians came down ta this place, expecting 
to be called to make a treaty ; and were kept here, by 
orders, itwas said, for that purpose, a full month. In 
that time they necessarily 7 consumed a great deal of 
corn for the In-iuns, besi-.es what they obtained from 
the trader and missionaries. As a consequence of 
that many families have now no corn. Others have 
one, two, or three bags left now (the middle of Feb¬ 
ruary.) Of the families who have not gone below to 
spend the winter, but a small part will be able to keep 
seed corn for themselves. If the buffalo do not come 
in the spring, of which there is very little prospect, 
there must be some starving. 

(c) Lake 'i raversc, 

We are sorry to learn that at Lake Traverse, in the 
snow storms of tiie 10th ultimo, the wife of Wayumup 


perished in tho snow. The tent in which they were, 
was blown down, and the inmates fled to another 
house ; but she, by the force of tho wind, was driven 
off to one side, and was found the next morning in a 
snow bank—dead. It was indeed a fearful storm. 
The memory of man reacheth not back to one liko- 
it before. 

It is said that the tents at the farthest island of 
Lake Traverse are so buried in the snow that the in¬ 
habitants pass out and in at the hole in the top. 
Several horses were found buried in the snow, which 
were taken out and eaten. Others have not been 
found at all. It is said that tho Indians there are at 
the point of starvation, being dependent almost en¬ 
tirely on fish for subsistence. At Tokauiweyapi, on 
the Coteau, they are said to bo iu a still worse condi¬ 
tion, having had no corn ail winter. The prospect 
for buffalo to help them along in tho spring, is, at 
dresent, anything but encouraging. 

(ti) .ioi-ss fdul.ii, 7 , 

A short time since a fine horse, belonging to Teji 
was killed by night, it iR not known why it was 
stabbed, nor who uid it. Whoever did it should un¬ 
doubtedly pay for it. It is very much to be desired 
that such dee as of darkness should be stopped. 

Lac qui Pajiee, Feb. 15,1851. * 


Dakota’* Earliest History. 

Charles Raymbault seeems to have been one of 
tho first Europeans who heard of the Dakotas. He 
was the first who visited the Fulls of Bt. Mary, at 
wnich place he arrived in the year I ti l 1. He was 
told that the Nouowessioux or Bioux were a great 
nation, dwell eighteen uay 7 s’ journey west ot that 
place, beyond the great lake which we now call Su¬ 
perior. 

Charlevois, in his history of New France, which 
included Canada and the regions north aud west as far 
as Hudson’s Bay and the Mississippi, says that in 
1650 the Hurous aud Oltawas, driven trom their 
country (Canada West) by the Iroquois (now called 
New York Indians), wont south-west, and made an 
alliance with tho Bioux, till then not warlike, and lit¬ 
tle known east of the Mississippi. These being un¬ 
acquainted with fire-arms, ana their manners ap¬ 
pearing strange and riaiculous to the new comers, tho 
latter often iusultcd them, aud killed some of them. 
The Sioux, provoked at this, enticed a large party of 
the Hurous into a wild rice swamp, where they sur¬ 
rounded them and dispatched them with arrows, and 
then drove the rest of their new a lies from their coun¬ 
try. These, fleeing from the Bioux, went and estab¬ 
lished themselves south-east of tae western point of 
Lake Superior, (probably at the place now called La 
Pointe.) Here they were soon visited by French 
traders. Two of theso having wintered on Lake Su¬ 
perior in 1659 or 1GGJ, proceeded westward till they 
fell in with the Bioux. They arc said to have been 
the first white men who saw the Dakotas. They saw 
some women with the end of their noses, and part of 
their sculps cut . ff, and were told that this was tho 
punishment inflicted on women for adultery. They 
were told that the nation was populous aud occupied 
an immense extent of country. 

In tiie year 1668, while L. P. Allouez, the Jesuit, 
was laboring with igrml success at Chagouamigon, 
he was visited bymuuy Indians of various tribes, and 
among them lie saw some Bioux, who informed him 
that ti.eir country was at the extreme north of tho 
world. They propably included in their country 
that occupied by the Assiniboins, who had separated 
from them not very many years anteiior to that time. 

[To be continued.] 


The Dakota Frifnd at Lac an" Paiu.e.— Tho 
Friend is well received by the Warpetouwan Dako¬ 
tas of Luc qui Parle, as will appear lrom the follow¬ 
ing extract from a letter lately received from Mr. 
Riggs: 

“ I congratulate you on the success of your paper, 
and its popularity among tho Indians ixere. It has 
been tho means of adding several to my night school, 
which I teacli in arithmetic two nights in a week. It 
has also increased our day school. * * * Last 

night, after tiie close of my evening school, there 
Were thirty-live copies subscribed for. I think we 
shall reach fifty easily. * * * Send sixty copies 

henceforth. Be of good cheer.” 

There are probably moro Dakota readers at Lac 
qui Parle than can be found among all the tribe 
besides. Yet there are persons, either full Indian or 
mixed, at nearly all their villages on tho Minnesota 
and Mississippi rivers, who appeur to be much into- 
'rcsted jn the Friend, and who row] it to Uie Indiana, 
i We hope with trkxibxjnq.” 




































For tlie Dakota Friend. 

A DAY’S JOUKHEV. 

In Minnesota’s far-famed vale, 

I sallied forth one morn, 

Resolved to view tho landscapes bright. 

Which her fair faco adorn. 

It chanced my wand’rings led me o’er 
A prairie, fair and wide, 

Where, mingling with the living green, 
Flowers smiled on every side. 

Mile after mile I wandered on— 

Unchanged that scene so fair— 

Where’er I went that lovely green, 

And those bright flowers were there. 

But man lives noton flowers alone, 

Though fair as ever seen; 

He, in a scorching summer day, 

Needs water, too, I ween. 

But water there was none for me— 

I sought on every hand— 

I might a3 well have sought for it 
In Afrie’s burning sand. 

Mile after mile—league after league, 

I held my thirsty way. 

Till weary of that charming green, 

And of those flowers so gay. 


It chanced a hat, of buoyant palm, 

Shaded and graced my head; 

Till, caught by the wild prairie wind, 

Away like light it sped. 

It skimmed the plain, and I pursued, 

Like racer for a bet; 

-.But vain pursuit! away it flew— 

PSrehanee ’tiS flying yet. 

Half vexed and sad, my panting horso 
Back to the path 1 led, 

While the sun poured his burning rays 
On my defenceless head. 

No trav’ler o’er Z lhara’s plains 
Tho towering palm-tree sees, 

With mo're delight, than I beheld 
The prairie-bounding trees. 

In haste within the shelt’ring wood, 

A safe retreat I sought; 

But soon I found that safe retreat 
Was all too dearly bought. 

Though sheltored/rom the scorching blast, 
And from the burning sun, 

Through millions of blood-thirsty foes 
I now the gaunVJet run. 

Those foes I own were very small— 

Si« is« water drop; 

But drops of water, when combined, ' , ; 

May swallow navies up. 

In rainT strove to thin their ranlis, 

Or their fierce rage repel; 

They closed round me as watcrWclose 
Around a diving-bell. < •: 

/*/■ r * • 

Emerging from that hated wood, 

I saw a prospect fuir^ 

For the tall grass and waving flags; 

Showed signs of water there. 

Bat as I urged my.ja.led steed, 

Impelled by strong-dbsire, 

Down, down, we sank—and math snd horse, 
Lay floundering in the mire. 

Plunged headlong in that Isfack abyss, 

I strove with might and main, 

I did, by dint of desperate strife, 

At last my feet regain. 

My feet Regain? Ah no! for scarce 
My bead was to be seen; 

My feet were sinking far below, 

Where erstcnyhtadffiad been. , 

While thus in dubious plight ^stood, 

I thought that place would bo 
For aligators meeter far, 

Than for a man like me. 

Not long I mused, but struggled on, 

Favored by fortune kind; 

And gained firm land, rejoicing, though 
My shoes were left behind 

My steed—an Indian pony, he— 

The noblest of his race— 


it grieved me much his lot should be 
To dio in such a place. 

I sat me down to mourn my loss. 

And his sad fate deplore; 

But, like a craw-fish, he crawled on, 

And safely reached the shore. 

Thankful that from perils strange, 

I had escaped so well; 

What I of Minnesota thought 
Determined not to toll. 

So, would you all her beauties know, 
And what her faults may be, 

Go seek that knowledge where you will, 
But ask it not of me. 


t b 3 


DaUota Tawaxitltu itin lticag-api. 

Miniwakan okan oyakapi.— Rtiniian 
sanpa qon he ehan Raratonwan nonpa. 
sonkakiciyapi, uman Duwi eciyapi, qa uman 
kin ix Adek eciyapi. Unkan, hena, Tabo- 
ha zuya i qon hen miniwakan vviyopeyapi 
kta akipi sa keyapi. Unkan wanna ake lieca 
akipi qa Wieaxtayatapi wan Xoniva eciyapi 
kin, he cihintku tokapa, qa Baijik cihimku 
wan hena om yatkan yankapi; unkan ecen 
kicizapi, qa kici ktepi kta tuka wariji wanna 
mazakan pahu on poge bospapi qehan,Xoniva 
en i qa wicayuza. Unkan miniwakan akipi 
qon liana sakim xinhtlapi, qa Xoniya ii kin 
kutepi, qa Xoniya hu sani bowegapi, qa ci¬ 
hintku ktepi, qa toktokeca nakun sukeikei- 
qadan i wicaopi. Iho hecen econpi qehan 
ito kihnakapi. Tuka. ivvetu qehan, Duwi 
Adek kici. ake miniwakan onge akipi. qa 
Xoniya Baijik hena won om ito kiciyuwa- 
xtepi kta,tuka koxka wanjikxi kici yuwaxtep 
cinpi xni qa Duwi wanna hde ktc, ca wal 
en okipe cehan. ka/a iyeyapi. qa sonkaki. 
Adek he nakun ktepi kta, tuka vvitko ixtimb. 
ca winoriinca narmanpi qa niyan,:i. Unkat 
Duwi taku wicaye cin xinhdapi qa ak* 
Xoniva cihintku wan ktepi keyapi- 
, Unkan hehan ake ito kihnakapi tuka Bai 
jik cihintku wan qa Adek sonkaku wan kici. 
hena yamni wanna wicaonpapi qa wicaktepi 
kta keyapi ce eyapi. 

Iho he miniwakan yatkanpi unkan hcce- 
kcen okiciranyanpi keyapi. Miniwakan kin 
wieaxta utkana wicakte tuka ohini karnir 
wicakte se ececa. liececa kex wieaxtaapa 
miniwakan yawaxtepi qa takuyapi. Tun- 
Ivyan cajeyanpica xni tuka. Ecx tuwemini- 
wakart wanji karuruge ciflhan he toka kte 
heSeca yawapi, qa wiyaka waxte wacinhe 
kiyapi kta tuka. 


ing in his canoe for home, they fired Uj o i an 1 killed 
him. Alexis, having sunken into a drunkard’s sleep 
in an adjoining lo.ige, was hid by the women. Tan 
camp was immediately removed to Yellow lake. 

About the first of August, the Laprairies, with 
some of their relatives, started for Yellow lake, to 
revenge the death of Louis. They surprised a party 
from Silver’s camp, gathering whortleberries, killed 
the Silver’s second son, and fired upon others. 

Thus the matter rest3. Both parties live in con¬ 
tinual fear, and seldom go out unarmed. Baie ik’s 
son on one side, and Alexis ai d iiis bnth r younger 
on the other, arc marked as future victims. 

To what extent is the person responsible who fur¬ 
nished the liquor to the Indian ? 




(o) ItUR IYOTANHAN IYEKIYAPI.-War- 
petonwan,Mde\vakantonwan ko, wica- 
xta wikeemna xahdogan,Ixta wicayazan 
wi kin en Raratonwan azuye wicaipi. 
Panpanwaxte qa Tahorpiduta hena wos 
Mi etahunkapi keyapi. Napciwanka 
canyakonpi, qa Kangixun wakpa kin 
he ohna wieaxta noin wicakutepi qa 
uman taopi. Tuka hena Waxicun ate 
yapihecapi sdonyapi qehan, wicaktepi 
xni. Iho hena wieaxta miniheca wi¬ 
keemna xahdogan anpetu wikeemna 
hehanyan mani unpi, tuka hetanhan ta¬ 
ku waxte wanhdakapi kte xni. 

Iho hena wieaxta iyenakeca iyena can 
marinatake kaksapi, qa qin akupi un- 
kanx kektopawinge xakpc ahdijupi 
okihipi kta tuka; qa ix Imnija ska- 
dan itakasanpa iyena can, can kaksapi, 
qa anpetu iyohi ivutapi wanjikxidan 
kaks api exta, ocowasin iyutapi opa- 
vinge xahdogan kaksapi kta tuka.— 
ho hecen wieaxta kin otoiyohi maza- 
'ka wikeemna kamnanpi kta tuka; 
|a owasin kokijuyayawapi kinlian, ma- 
zaska opawinge xahdogan kamnanpi 
kta tuka. Hecen ex econpi exta xni! 


(s) Xuktanlra 1- topi. 

Marpiwicaxta Tatermuhiyaya 
kinukan xuktanka wicakiktepi. 


kici 


1*1 


For the Dakota Friend. 


[o] Hard Labor for Nothing. —In tlfly month of 
March a war pal ly of eighty men, Warpetouwan and 
Melewakantonwan Dakotas, went out from Little 
Rapids in search of Chippewas. Punpamvaxli and 
1'aiiorpiduta were the prophets who led the party. 
They were out ten days, urn! made an attack upon 
two men on Crow river, Amo of whom they wound¬ 
ed. On discovering that they were half-breeds, in¬ 
stead of full-blood Qdffppewus, they let them go. A 
fruitless journey of eighty able-bodied men lor ten 
days. If thesarfie number of men had gone to work 
a like number of days, they might have chopped si 1 
thousand rails, and curriod them on their backs the 


In the month of September, 1849, Louis and 

Alexis Lapruirie, Opbwa mixed bloods, living like _ _ 

Indians, and following, a portion of the time, the dislance of two miles wi h earn ; or if they had chop 
business of whiskey-dealers, brought liquor to Poke- : ptd one cord of wood apiece each of tho ten days, or. 
goma, and engaged in drinking with the eldest son of , the river bottom opposite the town of St. Paul, they 


the Chief “Shonia” (Silver), and Louis’s brolhor- 
| in-iaiv, a son of the Chief “ Baiejik.” A serious 
j quarrel ensued, in which Louis broke in the nose of 
j his brother-in-law with the breech of his gun, and 
j would probably have killed him, but for tho inter- 
j position of the “Silver,” whoso camp was near, and 
who, becoming alarmed, had hastened to the spot. 

The Laprairies, taking offence at this interference, 
attended by a few frienas, took a sheltered position 
i near the exposed camp, and proceeded to fire upon 
them. \ 

The Silver, unarmed, exposed himself, endeavoring 
to keep his people from returning tiro fire. lie was 
shot down, a ball breaking his thigh. His eldest son 
was shot in the abdomen, and died next day. Seve¬ 
ral others were slightly wounded with small shot. 

The aft’uir rested until May, 1850, when the two 
Laprairies, with whiskey, were again found assem¬ 
bled with the Silver’s and Baiejik’s families. The 
pipe was smoked and friendly words exchanged be¬ 
tween them and the “Silver.” But the young men 
were not sc. easily appeased. As Louis was embark - 


might have piled upon the bonk'JsA the river eight 
hundred cords of wood, which would have brought 
them at least ten dollars each, or in'all eight hundred 
dollars, llow much better it would have been if they 
had done this ! 


[s'] Horse Killing. —A few days since, Marpi- 
wicaxta (Man-of-the-Skies) and Tatermuhiyaya 
(Whistling-Wind) had each a horse killed. Where 
there is no law, there is no property. 


War Party. —Early in March, the Warpetonwans 
of Little Rapids and the Mdewakantonwans, set off on 
a war expedition. Before the party was made up, a 
false report was circulated that tho Chippewas had 
taken four Dakota scalps. 

Itseems that the party was made up in consequence 
of information (cither true or false) which the Mde¬ 
wakantonwans had received from the Winnebagoes. 



% 




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OR 


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PUBLISHED MONTHLY BY THE DAKOTA MISSION.—G. H. POND, EDITOR. 


YOL. 1. 


ST. PAUL, MINNESOTA, MAY, 1851. 


NO. 


7. 


[Dakota Tawaxitku Kicayapi. 

ITIakoce Waxte Kin. 

Tune—“The Happy Land.” 

Makoce wan waxte, 

Tehan wankan; 

Wicaxt’ oran waxte. 

Hen najinpi. 

Ohinni dowanpi, 

“Jesus ni unkiyapi,'’ 

Eyaya yatanpi, 

Ohinniyan. 

• 

Ton a nayaronpi. 

Upo, upo; 

Makoce waxte he 
Ekta upo. 

Tohan ekt’ unkipi 
Jesus Itancan nici, 

Tanyan unnipi kta, 

Ohinniyan. 

Owasin heciya 
Iyuxkinpi, 

Nakax woartani 
Wanica ce; 

Wicoie xica, 

Wicotawacin xica, 

Nakun wowayazan 
Wanice kta. 

Tona taku waxte 
Yacinpi kin, 

Makoce pi kin he 
Akitapo. 

Jesus Itancan kin, 

Waxte yadapi kinhan, 

Tanyan yanipi kta, 

Ohinniyan. 


Wiyohiyanpa/a mmiyowanca akotanhan ma¬ 
koce wan Judeya eciyapi-, unkan makoce 

kin he en Jesus, Wanikiya eciyapi kinica- 

ga. He icage cin decen oyakapi: 

Matthew, Chapter 5. 

1. Herod Wicaxtayatapi un qehan, Je¬ 
sus Judeya makoce kin ekta Betlehem oton- 
we kin he en tonpi; unkan hehan wicaxta 
ksapa, wihinape cin eciya tanhan Jerusa¬ 
lem ekta hipi, qa heyapi: 

2. Juda oyaLe kin en, Wicaxtayatapi wan 
tonpi kin tukte e he? Wicanrpi tawa kin, 
wihinape cin ekta wanunyakapi, qa yuoni- 
han unhipi. 

3. Herod Wicaxtayatapi kin he naron 
qehan, Jerusalem en unpi kin owasin om 
nihiciya. 

4. Unkan, oyate en woxnapi kagapi itan- 
canpi qa wowapi kagapi kin, hena Herod 
owasin mniciye wicakiye ca Mesiya kin 
tukten tonpi kta, he iwicawanga. 

5. Unkan heciyapi, Judeya makoce kin 
ekta Bethlehem otonwe kin en tonpi kta 
wowapi kagapi qon, eyapi. 

7. Ilehan Herod wicaxta ksapapi kin, 
narmana wicakico, qa wicanrpi kin tohini 
tokar tanin hecinhan, he tanyan iwicawan- 

ge- 

8. Ca Bethlehem ekta ye wicaxi, qa heya, 
Yapi qa hokxiyoqopa kin nina akitapo; qa 
iyeyayapi kinhan hoxi makakupo, hecen 
mix eya ekta mde ca mduonihan kta ce.eya. 
{He hokxiyoqopa kin Icle wacin tuka heya.') 

9. Unkan wicaxtaytapi ie cin naronpi qe¬ 

han, ekta iyayapi, unkan inyun, wicanrpi 
wihinape cin ekta wanyakapi qon, wicito- j 
kam ye ca hokxiyoqopa yanke cin iwankam 
iyotanka. ' 


10. Unkan wicanarpi wanyakapi qehan, . 
wowiyuxkin tanka on iyuxkinpi. 

11. Timahen ipi unkan, hokxiyoqopa kin 
hunku Mari kici yanka wanyakapi qehan. 
makata erpeiciyapi, qa yuonihanpi; unkan 
wopiyedan kin hdurdokapi qa taku qupi— 
mazaskazi. lebanan, smunan, hena qupi. 

12. Undan Herod ekta hdapi kta, Wa- 
kantanka wihamnanpi kin eciyatanhan iyo- 
wicaki xni qehan, canku wan tokeca ohna, 
iye tamakocepi kin ekta kihdapi. 

Iho hena hecetu unkan Herod xinhda qa 
hokxiyoqopa kin kte wacin tuka tukte e ta¬ 
nin xni qehan, ihom eca, makoce kin he 
owancaya hokxiyoqopa owasin wicaktepi 
kaga. Jesus Wanikiye cin he en opeya 
ktepi kta, ecin, tuka tokan eyayapi, qa he- 
cen ktepi xni. 


(o) Wawiwangapi, 

Dakota akicita wan wawiwange ca heya: 
“Sagdaxin tamakocepi kin wihinape cin 
heciya wanka keyapi kin, iho, Sagdaxin 
Wicaxtayatapi winyan yuhapi kin, he wi¬ 
hinape cin itato qa ix akotanhan, he uman 
tukte en yaqka he ?” eya. 

Iho tuwe he idukcanpi hecinhan ecen 
odakapi kta. 


(o) A (luestiou. 

Proposed by one of the Dakota Savans, is 
this, namely: Whether the Queen of Eng- 
lund resides this or the other side of sun-rise! 
Who can answer it? 

Hotanke mazaska wanna vvica kuhipi ke- 

yph 































































% 


DKOTA TAWAXITKU KIN. 

IMVU l Sli iOAX, WI ICI 5,1851. 

Ointpata Wicaakiran. 

Nakaha tatovvapa tanhan nina woyakapi 
cca nayaronpi, tuka taku vvaxte oyakapi xni. 
Sisitonwan, Ihanktonwan ko, tona woju 
xni yakonpikin hena eyawaniyetu eca, te- 
riya iyotanhan iyekivapi ece; tuka nakaha 
iyotan terika. Ota wicakijapi, qa sni on 
/api, qa akiran /api, qa oyate ota sotapi 
keyapi. Tuka hena wojupi xni nakax. taku 
ecin on tanyan unpi kta? Tatanka wanica 
eca, taku yutapi xni, qa hecen opakicirta 
hiyeye ca ecen /api. Qa ix unhdaka ya- 
konpi eca, okinirin wa icamna eca, tinta 
nakax, pecodan yukanpi qa cuwita /api.— 
Hena terika. 

Ehanna qehan, woteca maka amani kin 
ota rinca; capa kin ehan xniyanyan, toker 
mini ka owasin ojugjudan nakax. can yuksa 
icu onx wicakatapi iyececa nakax ehan Da¬ 
kota ni yakonpi. Dehan tuwe econ vvacin 
exta okihi kte xni, qa ni kte xni. He ehan 
woteca owasin, wamanica ko ota rinca na¬ 
kax wicaxta nipi waxte. Tuka dehan he- 
cece xni. Wojupi ecedan on wicani kta; 
sanpataku on ni pica xni. Taku aiyotan 
sanpa yeye xni do. Wojupi kin hecedan. 
Maka kin he tuwe yuonihan eca, ihduwica- 
xta, qa tanyan ni. Apa oyate kin maka kin 
kicanyanpi, qa on waxecapi. Tuka hececa 
naceca nakax waxecapi. Tuka he oecon 
xica Dakota apa ecannipi, tuka hecetu xni. 
Wicaxte iyeyo cin owasin econ utapi eca 
okihipi ece, qa tanyan iyeiciyapi, qa pidai- 
riyapi, qa takudan on kakije xni yakonpi. 
“Nakaha Waxicun wicoran kin tuwe ope. 
ca taku okihi kta?” apa ehapi, qa ' Waxicun, 
Isantanka ko, kasapapi xni, winorinca se 
candepi,qa marqapi, qa rlanipi,’ ehapi, qa 
iwicayarapi. Tuka he hecetu xni ecen 
cante duzapi. 

Hiya, wanna ake taku ojupi iyehantu on 
hena hecen epa. Kahantuqe minihecapi, 
qa nina wojupo. Tona dehan woju xni da- 
kanonpi kin wanna wokakija ota sdonyaya- 
pi ce, kahantuqe wojupi onspeiciciyapo.— 
Hecece cinhan, tanyan ecanonpi, qa pida- 
•niciyapi, qa nita xicecapi kin ni wicayaki- 
vapi kta. Tohan maka kin ayaktapi xni 
kin hehanyan onxiya dakanonpi kta. Ake 
waniyetu kinlian, sni, qa wa yuke kta;qa 
tuwe woteca ecedan wacinye cinhan woka- 
kije ota akipe kta. Tuwedan maka niciyu- 
mdupi xni exta, ointpata yaunpi ko, owasin 
maka kin kardordog wamnaheza iyorpeya- 
po. Wahuwapa wanjikxi icaryayapi, qa 
wanyahdakapi kinhan, piyadapi kta. Nicin- 
capi nakun pidapi kta. 

For the Dakota Tawaxitku. 

(a) WicaxtaZaptan Sni on Tapi. 

Witeri wanna /e kta icamna qon he chan 
winorinca wan, Rdardamani hunku Taxina- 
snawin eciyapi, qa Iboto takojakpaku topa, 
hena sni on /api keyapi. Unhdaka unpi, 
Utuhuoju ekta yapi, qa tinta, cokaya can 
codan wankapi, unkan lianranna can ekta 
iyohi wacinpi, tuka icamna kin heon apa 
okihipi xni. Ekta etipi qa hduwe wicaipi 
tuka zaptan wanna /api, keyapi. 

Hehan Tokaniweyapi akotanhan tukten 
Canpaksa ota eciyapi kin ti yamni yukanpi, 
hena akiran /api naceca ce, eyapi. Wanwi- 
cayakapi qehan wanna mani okihipi xni, 


keyapi. Miniyojanjan, Ruyanica tawicu 
Wadutawin eciyapi, qa Wasuicasna Iboto 
cinhintku, tipi yamni kin hena eepi. Woju 
xni unpi kin hena teriya yukanpi do. * 


Talowapa tanlinn woyakapi unkan 
oiyokipi xni. 

lye Wakantanka wicaxta kin icarwicaya. 
unkan wica winyan ko wicakage ca wanji- 
kxidan kiciyuzapi kta keya. Tuwe tawicu 
nonpa kinhan. xice kta sdoce nakax heya. 
Wicaxta wanjidan winorinca nom yuza eca, 
taku ota kiya on xica ece. 

Wicaxta winorinca kici akidenakeca 
icagapi, qa hecen apa wicaxta tawicu 
nonpapi kinhan, apa ix nicapi kta. Iho he¬ 
cen tona nicapi kin hena okini tokan tawicu 
okiyapi eca, xica ece. He on eya oyate 
xicaya, cante kiciyuzapi. 

Tuwe wicaxta tawicu nonpa qa sakim 
hokxiyopa yuhapi eca, ix hokxivopa kin ta¬ 
ku owasin on inakiciwizipi, qa xicaya cante 
kiciyuzapi, qa xicaya icagapi. Iho he on 
xica. 

Winorinca nom teyakiciyapi eca, ix nakun- 
tanyan unpi xni. Taku inakiwizapi ota nakax, 
kicipajinpi, qa kicigepi sa, qa kicizapi, qa 
on taku wicayapi kin ix eya yuakipam kici¬ 
pajinpi, qa kicizapi, qa ecen omdecahanpi 
qa toka kiciya yakonpi. Iho he nakun on 
xica. 

Eya Dakota winorinca, teya kiciyapi ki- 
ciktepi oyakapi nawaron on hena hecekcen 
epa. .Dakota wan wowapi micaga unkan 
deeen kaga: 

Winorinca wan Ktepi. —Nakaha wazi- 
yatanhan wotanin. unkan wicaxta wan Rda¬ 
rdamani eciyapi he winorinca nom wicayuza, 
napin tanka kiciyapi rinca. Unkan 
ihnuhanna nawizipi qa kicizapi. Unma 
Marpiyakahonmi win eciyapi, qa unma kin 
ix Taisan eciyapi. Unkan Rdardamani 
Marpiyakahonmi win kaxtake ca, Nix apa 
wo, eya keyapi. Unkan hecehnna Taisan 
can icu qa ix apa, hecen nonpa akiptanpi, 
qa tankatkiya kabu ayapi qa ecen tiyopa 
kin ehan aipi, unkan hehan isto kin en Tai¬ 
san apa, unkan hehan nina ksuweye rinca. 
Unkan Marpiyakahonmi win ix isan nom 
yuha, unkan napin yusakim ehdaku qa ekta 
ihdamna qa napin yusakim on cape ca ma- 
ku ohna nonpa capa. Unkan wi wanjina 
cen hehanyan ni tuka wanna /a keyapi.— 
Taisan ee tokaheya waapa tuka ktepi, ke¬ 
yapi. M 

Mdeiyedan, March 5th, 1851. 


Taku on mde xni nakax mde kte xni. 

I shall not go because I have nothing to go for 

Watom de kta?—Kta or kte. 

Shall you go in a canoe?—sign of future tense. 

j Hiya, reyam mde kta. * 

No, I shall go by land. m • 

Hu iyunken mda exta iyomakipi kte xni. 

It will not please me to go on foot. 

Xuktanka akan yotang ya wo. 

| Go horse back—go sitting on a horse. 


Dakota and English. 

Wata, kaga, ya, mda, tuwe, yecaga. 
Canoe, make, go, I go, who, you make for 

Tohan, conkaxke, de kta, ekta, xni. 
When, fort, you will go, to, not. 

Nakax, on, watom, hiya, reyam. 

Because, for, in a canoe, up, by land. 

Wata wanji wakage kta.—Wakaga. 

I shall make a canoe.—I make. 

Wata kar mde.—Kar from kaga. 

I am going to make a canoe.—to make. 

Tuwe wata yecage kta? 

For whom shall you make a canoe? 

Miye micicage kta.—Miye. 

I shall make it for myself.—I. 

Tohan conkaxke ekde de kta? 

When shall you go to the fort? 

Conkaxke ekta mde kte xni. 

I shall not go to the fort. 


For the Dakota Friend. 

MAY. 

Thrice welcome lovely May, 

Bright crown of all the year, 

Fold thy soft wing and stay, 

I fain would keep thee here. 

Thy sister, April’s praise 
Let those who lovelier sing, 

Her false inconstant ways 
To me small joy can bring. 

The suxny south may tell 
How she is mild and good, 

But here, I know too well, 

That she is wild and rude. 

Thy younger sisters, too— 

1 fear their sultry breath, 

On all the winds they strew 
Fierce pestilence and death. 

Then fold thy gentle wing, 

Prolong thine influence sweet, 

Glad biros will round thee sing: 

Flowers smile beneath thy feet. 

In vain my fond raquest, 

No sweet repose for thee; 

Time’s daughters may not rest. 

Till time shall cease to be. 

Yet thou wilt come again 
With the revolving year; 

But tell me, shall 1 men 

With gladness meet theo here? 

When next Ihese flowers so bright 
In thy soft breatli shall wave. 

Say, will they cheer my sight, 

Or blossom on my grave? 

S. W. P. 

Wicate Cin. 

Mazarota toxk iku wan Pejihutaska eci¬ 
yapi kin he xuktanka qin naxdutapi qa hu 
paksapiqa/a. 

Murder. —The Winnebago tribe of In¬ 
dians, are often represented as being the 
most abandoned, degraded, mean, and 
wretched of all the tribes of the Northwest. 
(Their annuities are the largest in proportion 
to their number ) Those who are perma¬ 
nently located at Long Prairie, ought to be 
excepted, as they appear to be more respect- 
j able. They have schools among them, and 
j some of them, at least, have made consider¬ 
able advance towards civilization. There 
is, however, a disaffected party which refus¬ 
es to live on the lands provided for them by 
the government. Those who compose this 
party, one would think from hearsay, might 
he the sweepings of the abandoned camp of 
Indian savageism. impregnated with the im¬ 
morality, and vice, and blackguardism of 
the dregs of civilization, who have deliber¬ 
ately vowed, (and are fully resolved to per¬ 
form it.) that “evil shall be their good.” 
These have no location, although they spend 
considerable of their time at or near Sauk 
Rapids, making an occasional trip into Wis¬ 
consin to he brought back at government, 
expense. 


■. - —*=• -£<#■ 




























Three men of this band, in the month of 
April, visited the town of St. Paul, and en¬ 
camped for the night near the upper end of 
the town. One of the three was found mur¬ 
dered in the morning. His comrades, who 
it is supposed performed the act, had (led. 
Whiskey was the cause. Who made and 
furnished the whiskey? The moral Ruler 
will doubtless hold him responsible. 



ST. PAT I., MINJf., MAY, 1851. 


Communications for the paper should be address¬ 
ed, postpaid, to the editor, Fort Snelling, or to E. D 
Neill, St. Paul. 

Terms.—T wenty-Five cents a year, in advance. 


Gatherings from the Traditionary liis- 
-tary of the Ultlc wakau ton wan Dako¬ 
tas. 

In laying before the public eye the scant 
history of the Mdewakantonwan division of the 
Dakota tribe of Indians, (commonly called 
Sioux,) which we have been able to glean 
from their own con r used and often contradic¬ 
tory traditions, we invite the candid criticisms 
of those persons who have long resided among 
them, and are doubtless better acquainted with 
their traditionary history than the writer of 
this article. 

After the hints given in the April number 
of the Friend, we feel it our duty to open the 
way, by contributing our mite of Dakota his¬ 
tory, and we enter upon the discharge of this 
duty the more cheerfully, believing it will pro¬ 
voke those who are able, to contribute their 
abundance—to correct our errors and supply 
that which is wanting. Who will give us 
the Sisitonwan, Warpetonwan, Ihanktonwan, 
and Titonwan traditions? Who will collect 
and write out their interesting history, as it 
has been handed down by themselves? 

One great natural fact which perhaps ought 
to be recognized and recorded at the start, is 
this, viz: That the mouth of Minnesota river 
(Watpa Minisota,) lies immediately over the 
centre of the earth and under the centre of the 
heavens. Believing this, it is quite natural 
that the Dakotas should infer that their own 
tribe, among the savages who wander over the 
face of the earth, is the tribe which is the 
peculiar favorite of the great supernatural dis¬ 
poser of all things; and that all other Indians 
are their inferiors; and it is eqally natural that 
the Mdewakantonwan division of the Dako¬ 
tas should infer, that they are the most favor¬ 
ed family of the tribe. This idea makes them 
proud. We often hear it expressed in their 
speeches on important occasions, with evident 
self satisfaction. 

Among the Thousand Lakes, (Mille Lac,) 
which dot the region of country which lies 
around the head of Rum river, is one which 
the Dakotas call I-san-ta-mde, (Knife Lake.) 
It is said that this name was given it because 
that around its shores, the stone which in ear¬ 
ly times they used for making knives, was 
found in abundance. One days walk from 
I-san-ta-mde, was another Lake, to which 
they gave the name of Mdc-wa-kan, (Spirit 
Lake.) About these lakes we first find the 
Mdewakantonwan Dakotas, so denominated 
because they erected their lodges on the shore 
of Mde-wa-kan. The name is a compound of 
three words, Mde, Wa-kan and Ton-wan, 
(Lake, Spirit, and a verb which signifies to 
dwell.) 

The Mdewakantonwans occupied the coun¬ 
try extending from the mouth of the Minneso¬ 
ta river, on the south, to the most western 
point of Lake Superior on the north. They 
did not, however, possess this country alone, 
for we find them fighting bloody battles with 
theWinnebagoes, Sacs and Foxes, at the Falls 


of St. Anthony, and at various points on the 
Mississippi below the Falls, and with the 
Chippewas around the shores of Lake Superi¬ 
or. The Warpetonwans, Sisitonwans, and 
Ihanktonwans joined the Mdewakantonwans 
on the north-west, and occupied the country 
which would be about eqally divided, it is be¬ 
lieved, by a line extending from the head of 
Rum river, so as to intersect Red river at a 
point near the mouth of Pembina river, and 
thence stretching into the country now in pos¬ 
session ol'the Assiniboine Dakotas. It does 
not appear probable that the Assiniboines had 
then separated from the Dakota tribe, nor that 
the division now known by the name of War- 
pekutes, (Leaf Shooters,) had been broken off 
irom the Mdewakantonwan division, of which 
they formerly constituted a part. It is most 
probable that the Titonwan division, joined 
those above named on the west and south. A 
small, but powerful tribe, which the Dakotas 
denominate On-kto-ka-dan, and whose village 
was on the St. Croix river a little above the 
Lake, after long and desperate wars with the 
Sac and Fox tribes, were by them finally 
completely exterminated. Is this true? 

The Mdewakantonwan tradition not only 
fails to furnish any evidence that the Dako¬ 
tas ever pitched their tents on the shores of 
Lake Superior; but, on the contrary, it asserts 
that they sprang into existence about the lakes 
at the head or Rum river. They have no 
name for Lake Superior, nor for any point in 
its vicinity. If the tribe came from the east, 
it appears probable that they passed around 
the lakes on the north. 

At the time when they first hunted the 
game over that part of Minnesota, where tra¬ 
dition first introduces us to the Afdewakanton- 
wan Dakotas, they lived in lodges made of 
the skin of the bu .alo, which animals were as 
abundant then in Minnesota east of the Mis¬ 
sissippi, as they are at the present time on the 
broad plains of the Misssouri. 

The axes and knives which they used were 
manufactured of stone. Their arrows and 
spears were headed with the solid points of the 
horn of the deer, stones, and the white liga¬ 
ment from the neck of the bulfalo, which when 
properly prepared, is said to be nearly as hard 
as iron. The tough skin from the neck of the 
tortoise aTorded them material for bowstrings. 
They cooked their food in vessels manufac¬ 
tured by themselves, from earth, or by sink¬ 
ing a hole in the ground, and placing in it the 
skin of an animal, or the bark of the white 
birch, in which, having placed the water and 
meat to be boiled, it was cooked by means of 
heated stones. The stomach of the deer was 
used for carrying water, fish bones for combs, 
and the small bone from the fore-arm of the 
deer for awls. 

As the Dakotas in early times lived entire¬ 
ly by hunting, fishing, and gathering the spon¬ 
taneous roots and fruits of the earth, they did 
not need, and did not have any permanent 
dwelling place. During a considerable por¬ 
tion of the year they were necessarily scat¬ 
tered over the country, in small hunting par¬ 
ties, notwithstanding danger from their ene¬ 
mies tended to draw and keep them together. 
The Mdwakantonwans however, managed 
so as to hold a general meeting at Spirit or 
Knife lake occasionally, to observe their reli¬ 
gious festivals, and to spend two or three 
months of the severest part of winter. 

(a) More Deaths by Freezing. 

About the last of January occurred a se¬ 
cond snow storm, which was quite severe on 
the prairies. It is said that several families 
were on their way front the Coteau to 
the head of James’ river. Without food, 
and but poorly clad, they were obliged to 
spend a night in the middle of the prairie, 
without wood. The next morning they tri¬ 
ed to reach the limber, hut a woman and 


four children perished in the snow storm, 
and were said to have been torn by the 
wolves before they were found by those sent 
for them. This report seems to be well authen¬ 
ticated. 

Beyond Tokaniweyapi on the Coteau, at 
a place called Many Stumps, three families 
were living, who, when last seen, were so 
weak with starvation that they were unable 
to go any where in search of food. The In¬ 
dians think they are probably all dead. It 
is however to be hoped that such is not the 
case. * 

Lac qui Parle, March 1, 1051. 

TUe Dakota. Cliristiati. 

Hapislina, a Dakota woman,on profession 
of her faith in Christ, about 12 years ago, 
was received into the communion of the 
mission church at Lac qui Parle. At her 
baptism she was named Balbine. Soon cir¬ 
cumstances which she could not control, 
rendered it necessary for her to leave that 
place, and for several years she was con¬ 
stantly exposed to the influence of the hea¬ 
then, friends and enemies, and entirely des¬ 
titute of the public means of grace, except 
when occasionally a merciful Providence 
brought her into the vicinity of some one of 
the mission stations. About three years 
since she came tc reside in the vicinity of 
Oak Grove, where from that time she has 
been a constant attendant on the religious 
services which are held in the Dakota lan¬ 
guage, except when she has been at the su¬ 
gar camp or with the moving party. When 
she can attend, her voice may also be heard 
mingled with others, in the female weekly 
prayer meeting, which is held at the station. 
She manifests a deep relish for the doctrines 
of the cross, and seems toenjoy communion 
with Christ and those who love him; yet does 
not always sail on a smooth sea. On one 
occasion, she was turned out of doors by her 
sister, in whose family she resided, because 
she would not work on the Sabbath.. Last 
fall, on the morning of the day in which the 
Indiansleft their summer residence for their 
winter hunting grounds, she came to request 
us to pray especially that God would assist, 
her to "remember the Sabbath day to keep it 
holy,” during her absence. While out at 
the hunting ground, the party frequently de¬ 
camped on the Sabbath and left her alone. 
On these occasions she remained till Mon¬ 
day morning, and then again joined the par¬ 
ty to be ridiculed and abused for her reli¬ 
gion. 

When she is sometimes asked if she is- 
not discouraged and ready to turn back, her 
reply, “What is there to which I can turn 
back?” reminds one of Peter’s reply to a 
similar question which was addressed to the 
twelve by Christ, on a certain occasion.— 
When we consider the circumstances in 
which she is placed, we often feel deep so¬ 
licitude for her welfare. She is weak and 
ignorant, and stumbles and falls; butwe ad¬ 
mire that mighty invisible influence which 
has hitherto held her up, and praise Him 
who cariies the tender lambs in his arms.— 
Will not the more favored disciples of out- 
blessed Lord, remember their weak expos¬ 
ed sister, Balbine, when they draw near to 
the name of our merciful and faithful High 
Priest, who ever appears in the presence off 
God for us. 

























For the Dakota Friend. 

l'AFESS Ok THS EAULY BSETOPik, 

No. 4. 

The Dakotas often remark that it is very well for 
the Big Knives (Americans) to build fine houses,sail 
in large fire canoes, and ride in beautiful carriages, 
for the Spirit made them to do these things. But 
the Spirit who created the Dakotas, formed them dif¬ 
ferently, and it was not intended that they should 
live, and act, and dress like white men ; or, to use 
your expression, the white man was made with a 
liat on his head, and the Indian bare-headed. This 
is all wrong. The Britons, who were the fathers of 
most of the people of Great Britain and the United 
.States, were much like the Dakotas, as we told you 
in other papers. 

Your interpreter informs us that when your peo¬ 
ple at Mendota saw a steamboat lor the first time, 
they were much startled, and supposed that it was 
some mammoth water spirit floating and belching 
upon the river. The ancestors of the English would 
have been no less surprised. Had one of the great 
tire-canoes of this day been paddled up the river upon 
the banks of which stands the city of London, six¬ 
teen hundred winters ago, the dwellers in that vicin¬ 
ity would have run and screamed with terror. 

In those days the British moved in canoes, not as 
good as the Dakotas’. The writer has often seen six 
Indians in a canoe coming up or down the river to¬ 
wards St Paul ; but the canoe of the early Briton 
would hold but one person As you see by the en¬ 
graving, it was very small, and could be as easily 
carried by a man upon hi3 shoulders, as a babe is 
borne by a woman. 

It was ribbed like the birch canoe, and then the 
skins of animals were stretched over the frame in 
the place of the bark of the birch tree, and moved by 
an oar or paddle. 

After the missionaries came amongst the Britons, 
they desired to see other parts of the world, and be¬ 
gan to make larger canoes, in which they could visit 
other lands. After a time they began to cover their 
boats with wood, in the place of hides, and continued 
to improve and enlarge them, uiitil now many of j 
their ships are capacious enough to hold all of the • 
men, women, children, and dogs of the Medewakan- 
tonwans. Oars or paddles gave way to sails, and 
about fifty winters ago steam was used to move pad¬ 
dles. Vessels moved by sails are called sailing ves¬ 
sels ; those moved by steam, steamboats. 

The first sailing vessel that was ever seen at Men¬ 
dota, was about one hundred and fifty winters ago. ! 
The first steamboat was about twenty-five winters J 
ago, as already stated. 



This picture represents boat-building. Boats are 


generally built of live oak, pine, chestnut, locust, and 
cedar. The tree, being cut down, is stripped of its 
bark, and it is then put in some spot where it will 
not be much exposed to the wiml or the sun. The 
logs are then hauled near the shore, as you will see 
by looking at the picture. They are next hewn with 
an axe, like the one in the picture, into the proper 
shape, and then fastened together by bolts of iron. 
Then a man takes a wedge and mallet and some 
coarse flax or hemp, and stops up all the cracks. 
After this the bottom and sides are brushed with 
pitch, a kind of gum. Then it is placed in the wa¬ 
ter, and long po.es placed in it, called masts, upon 
which the sails are suspended. By means of ships a 
country grows to be rich and powerful ; the towns 
I become filled with fine houses and churches with 
spires, and the people are always busy, learning 
something new every day, and able to hold that 
which belongs to them. 

If the Dakotas would only follow the example of 
I the Britons, they would soon throw away the canoe, 
and build boats like the white man. They would be 
i very strong, and there would not be tales told every 
! winter, how some have died for want of food. Be¬ 
lieve all that l say. Remember that the white men's 
fathers, many years ago, lived like you, but by lis- 
1 teniug to the minister of Jesus Christ, by tilling the 
land, by building ships, and by being industrious, 
they have become a wise and mighty people. 

Dakotas Earliest History. 

Louis Hennepin writes that in August, 1G79, in 
the neighborhood of where Buffalo, N. Y., now 
stands, he saw many Iroquois warriors returning to 
their villages in western New York, with Tintonha 
prisoners, a nation who dwelt in the prairies, more 
than 400 leagues distant. These Tintonha, were 
doubtless a portion of the Dakota nation now called 
Titon, (properly Titonwan.) He represents them as 
dwelling on the Mississippi about the Sauk Rapids, 
ana on the upper part of the St. Peters River. Next 
year he ascended the Mississippi with two canoe- 
men from the mouth of the Illinois river, to within 
five or six leagues of the Falls, which he named St. 
Anthony; and leaving their canoe somewhere be¬ 
tween St. Panl and Red Rock, travelled by land to 
the villages of the Issati Nadouessons, (Isanyali Da¬ 
kotas.) The<e were situated in swamps, on islands 
inaccessible to their enemies. The waters of at 
least part of these swamps and lakes, were dischar¬ 
ged through Rum river, into the Mississippi.— 
Hennepin is the first of the European visitors and 
perhaps the only one previous to 1700, who has left 
a written account of his visit. We cannot confide 
in his veracity, since he solemnly affirms that himself 
and two others, in eleven days and a half, paddled a 
canoe from the salt water at the mouth of the Mis¬ 
sissippi, to 150 leagues above the mouth of the Illi¬ 
nois river; but most of what he has written concern¬ 
ing the Dakotas seems to be true. He says they had 
good tobacco of their own raising, and says he as¬ 
sisted them in planting some, but makes no mention 
of corn. They boiled their wild rice and meat in 
earthen pots which seem to have been manufactured 
by themselves. 

In the year 1687 and 1689, Joseph Marest and an¬ 
other Jesuit, made some excursions among them and 
attempted to make an establishment, and one of them 
told Charlevoix that he much regretted that he had 
not succeeded in this, or at least had not been able to 


remain longer with this people, who appeared to him 
docile, and among wdiom he found gentleness and 
good sense, and that the Siouxs do not exer¬ 
cise that cruelty towards their prisoners, which dis¬ 
graces most of the other nations of this continent. 

From the reports of the persons named, and of 
others who saw them previous to the year 1700, it 
appears that the Isanvati Siouxs, were the first Da¬ 
kotas with whom Europeans became acquainted.— 
That from the middle to the end of the 17th century, 
these had their principal residence at some distance 
west of Lake Superior, Between that un i the Mis¬ 
sissippi, not far from Mille Lac, with the Titonwan to 
the south west, and the Ihanctonwan to the north 
and north-west. That the e three clans constituted 
but one nation, which was thought to be the most 
numerous in the norther parts of North America, 
subsisted on wild rice, fish, and the fruits of the 
chase, especially the buffalo. In hunting, whole 
villages would go together, and proceed down the 
Mississippi nearly-to the mouth of the Wisconsin- 
Their war parties rangeJ eastward to the St. Jo¬ 
seph’s river of Michigan, and south and west beyond 
the Missouri, They lived in tents made of buffalo 
skins, as most of them still do; clothed themselves in 
skins; made fire by twirling the end of a small stick 
on the side of a larger one, were destitute of guns, 
and of metalic vessels in which to cook their food. 
In other things their manners were then like to what 
they are now. T. S. W. 


O’ The beautiful engraving which heads the pre¬ 
sent number of the Friend, is from the pencil of Capt. 
Seth Eastman of the U. S. Army, and is a donation 
from the Hon. Henry II. Sibley to the Dakota Ta- 
waxitkn. We do not know bow to express the grat¬ 
itude which we feel. 


A whole Buffalo Hunt Perished. 

The report has lately reached this place, 
that in the dreadful snow storm of January 
j 16th, a whole ‘'buffalo hunt" perished. This 
I took place on the Wamduxka Wakpa, or 
Snake Fork of James river. These were 
chiefly Ihanktonwans. Four men from the 
Two Woods perished with them. The 
names of three of them 1 have heard men¬ 
tioned— Hesazu, a brother of Upiyahdeya 
the chief here, the eldest son of Itewakinyan, 
and a son of Matoduta. 

[From the New York Observer. 

Dr. Chalmers on Infidelity. 

There is a puppyism in infidelity for which 
I have no patience. I thought that now-a- 
days both gentlemen and philosophers would 
have been ashamed of it! At the com¬ 
mencement of the last century one had some 
credit in sporting the language of unbelief 
and infidelity—lor they were supported by 
the countenance of Shaftesbury and Boling- 
broke, who, in addition to their being peers 
ofthe realm, had a sufficient acquaintance 
with their mother tongue. But infidelity, 
like every other fashion, has had its day: 
and since the masterly and triumphant de¬ 
fences of our English divines, it has gener¬ 
ally been abandoned by the superior and 
more enlightened classes of society, and to 
use the words of an Oxford Professor, •* is 
now rarely to be heard but in the language 
of bakers, and brewers, and bricklayers, 
and bell-menders, and bottle-blowers, and 
blackgaurds.” 

I revere Christianity, not because it is the 
religion of my fathers—I revere it, not be¬ 
cause it is the established religion of my 
country—I revere it not because it brings 
to me the emoluments of office ; but I revere 
it because it is built on the solid foundation 
of impregnable argument; because it has 
improved the world by the lessons of an 
ennobling morality; and because by the an¬ 
imating prospects it holds out, it alleviates 
the sorrows of our final departure hence, and 
cheers the gloomy desolation of the grave, 































VOL 1. 


ST. PAUL, MINNESOTA. JULY, 1851. 


NO. 


9. 


Jcshs le Wkaka. 

Jesus, Wanikiye ciqon, he Wakantanka ee, 
tuka wicaxta karya makata hi, qa wicaxta 
opeya vvaonxida qa wayuwaxteya oranyan. 
Hececa tuka hunr wicaxta kin cefun- 
hdapi, qa wakan xni keyapi qa kiyuxepi 
qa oxtehdahdapi. “ Oyate wicahriayan 
ce,” eciyapi. Tantanyan wahokon wica- 
kiya'tuka heconpi. Iyex canteoze xicapi 
naka hecen tawacinpi. 

Unkan hewicakiya, “ Iapi ecedan eciciyapi 
unkanx cefunmayahdapi kta iyececa, tuka 
wicoran nitokam ecamon wandakapi kin, 
hena on iraayadukcanpi, qa Wakantanka 
wecica, epa nayaronpi kin he wicawaka 
sdonyayapi kta tuka. Unkan he hecetu 
ecen eya. Oran wanjikxi wakan tuka 
waxte ecedan on wakan. Wanji Wowapi- 
Wakan en oyakapi unkan decen oyakapi: 

JOHN—CHAPTER V. 

2. Jerusalem otonwe en, tarinca wanu- 
yanpi tiyopa kin he en ikiyedafl minikiwita 
wan Betesda eciyapi; unkan zaptankiya 
ohanzi hdepi. 

3. Ohanzi hdepi kin he en ihukuya wi¬ 
caxta wayazanka ota, huxte, ixtagonga /a- 
£aka ko ota en makan hiyeye ca mini xka- 
xkan kta apepi. 

4. Wakantanka taokiye wan he en hi 
eca; mini kin he xkanxkanya ece. Toki- 
ya yazan kin owasin tohan mini kin he 
xkanxkan eca, tuwe tokaheya en iyorpei- 
ciya eca, asni ece. 

5. Wicaxta wan waniyetu itopa en xa- 
lidogan hehanyan wayazanka, unkan he en 
wank a'. 


6. Wicaxta kin he makata wanka. Wan¬ 
na wanakaja tanhan ececa Jesus wanyaka; 
unkan Anisni yacin he ? eciya. 

7. Unkan, Mini kin xkanxkan kex, 
tuwedan en iyorpemaye xni, wicaxta waya- 
zanke cin Itancan kin eciya; en mde kta 
kex, mitokam tuwe tokeca en iyeiciya ece, 
eya. 

8. Najin qa owinja kicin qa mani wo; 
Jesus eciya. 

9. Unkan, wicaxta kin hecehnana asni, 
qa owinja kin ehdaku qa mani. Unkan he 
anpetu wakan icunhan. 

Dakota Ta.vaxitku kin Kicagapi. 

Wowapi ksia ifoiuui wasiica. 

Tokaheya Dakota wowapi kagapi onspeiei- 
ciyapi he ehan heyapi, “ Wowapi kin iton- 
xni wanica.” Q,a tuwe wowapi wanji Wa- 
xicun wan kicageca taku kida kinhan, ecen 
econ kta, kecinpi. Tuka taku dapi kin he 
wicaqupi xni kinhan, wowapi kin he itonxni, 
keyapi. He okarnigapi xni qa yukcanpi 
xni, heon etanhan heyapi. Tuwe taku eye 
ca wowapi ecen kage ca he tehan aipi kin¬ 
han token kagapi qon wowapi kin ecq^i 
oyaka ece. Tuka tuwe taku econ xipi qa 
ix taku kidapi, qa ecen econ xni xta, wo¬ 
wapi kin he itonxni eyepica xni. 

Hececa xta nakaha wowapi wanji itonxni 
sdonwaye. Tuwe woitonxni wan kage ca 
wowapi en kaga exta heciyatanhan he wo- 
wicake kta e ecinpica xni. 

Wehan nakaha Dakota taku yutapi ica- 
kijapi qa wamnaheza tokan tawapi exta ni- 
na icupi, he ehan koxka wan wowapi wan¬ 
ji makahi; he kaken eya owapi : 


Tamakoce, 

Mitonxka Tankamani woju- 
tonpi mitawa kin etanhan wanji yaqu kta 
wacin. HOTONHOWAXTE.” 

He mdawa unkan hecehnana wojutonpi 
Hotonhowaxte tawa kin etanhan wanji qu 
iyewaye. Wowapi kin he Hotonhowaxte 
kaga kepca, heon etanhan hecamon. Tuka 
nakaha He wakipazo, unkan kage xni, keya. 
He tuwe tokeca kaga. TFowapi kin he 
nakaha itonxni sdonwaya. Hotonhowaxte 
he kaken eya ce, eya, tuka ehan qon hecen 
eve xni. Hotonhowaxte he kaga seececa, 
tuka kage xni keya. Heon etanhan wowa¬ 
pi kin he itonxni qa wohnaye en un. Tuka 
hececa exta wowapi kin lie bapica xni; 
tuwe he kage cin hee xicaya econ. He wo¬ 
itonxni kaga. He taku wokokipe rinca 
econ kta kecin xni naceca. Heon etanhan 
tuwe hecon kin sdonwaya exta omdakfe kte 
xni, tuka koxka owasin he kiksuyapi kta 
wacin. Wowapi yakagapi kinhan ihdato- 
kecapi xni po. Niye nicajepi kin ohini- 
yan en icicaga po. Waxicun ekta tuwe 
wicaxta tokeca caje kin wowapi en kage 
ca, he sdonye xni qa heye xni xta, he kaken 
eya ce eya wowapi kaga hecinhan, tuwe 
hecon kin he pa yuksapi xni kinhan kaxka 
hnakapi qa tehan kakixyapi ece. Wowapi 
kin ohinniyan iewicake kta cinpi, heon etan¬ 
han tuwe wowapi tin itonxnikiya eca ka¬ 
kixyapi ece. Heon taku hececa ihnuhan 
ecanonpi kin do. Taku owasin on ksapa 
po. T. 


Nakaha nnnitan kin on maga ota 
awihnuni. 




i 





































































Dakota T&waxitku kin Kicagapi, I 

Sagdaxin toka Icagapi. 

ici 5. 


Jesus Krist tawoope kin he wacantkiye 
ca ohiniyan wavuwarbake ca wayuwaxte. 
Tona Jesus toope oyakapi eca, decen oya- 
kapi ece: “ Wakantanka ovate cantewi- 
cakiye ca Cinhintku wanjidan kin he ituya 
wicaqu qa heeen, tona waciuyanpi kin hena 
awitukapi kte xni; tuka owihanke wanin wi- 
coni yuhapi kta; ecin ovate wicayukakije 
kte on Cinhintku uxi xni; tuka on oyate 
niwicakiyapi kte on hecon.” 

Tuka Sagdaxin huukake wicayapi taku 
wakan tavvapi qon ix decen tawakunzepi 
xni. Wicaxta wakan wicayuhapi qon token 
oranyanpi owicayakapi, wowapi kin de 
dawapi kinhan, sdonyayapi kta. 

Wanna eya uskuyeca can nina wakan 
dapi ece e ociciyakapi. Wicaxta wakan 
wicayuhapi qon, tukte en uskuyeca can ota 
eca hen ece unpi, qa hen taku wakankan 
econpi. Oyate kin kowicakipapi. Jesus 
taokiye kin iyewicacecapi xni; qa tona oran- 
pi kin iyokipipi xni kin hena owasin iyope- 
wicayapi ece. Hececa nakax taku teri- 
rika ota tonpi kin hena token cinftin tan- 
inyan hiyeye kex tuwedan taku mawicakinu 
xni ece keyapi. Taku skaska ece koya- 
kapi, qa putinhin hanskaskapi, qa mazaska- 
zi on wintka kagapi, qa napinpi qa can— 
sagye kitonpi qa canwapoxma ecekcen odo- 
wan wakankan ahiyayapi, qa hamdohdahdag 
mani unpi, nakax, tuwe wanwicayaka eca 
taku wakan wanagiyata tanhan hipi kecan- 
wicakiupi iyececa. Wicoope tawapi wacan¬ 
tkiye xni, tuka owa wewe keyapi. 



Wicaxta kagapi kin de, taku wakan ta¬ 
wapi wanji ee. Canadetka on kagapi. 
Rdogeca qa tiyopa wicaxta kipi hinskoya 
econpi qa mahen wicaxta kitanna ota kipi 
ece. Iho hena hecen econpi qa hehan, wica, 
winorinca, hokxiyoqopa exta, tuwe taku ixi- 
tkihda wicaya eca, canadetka kazuntapi qa 
wicaxta kagapi kin de, en owicahnakapi qa 
can ohomni ejupi qa ideyapi ece. Hena wi¬ 
caxta winorinca, hokxiyoqopa ko ceyapi qa 


xica howayapi naronpi kex, cante en aipi 
xni; piyedex pipiya can aonpapi, qa ecen 
rurnarwicayapi ece. 

Hena taku wakan econpi wicakapi xni 
tuka ovate kin yuxinye wicayapi kta on he- 
cekcen xkanpi; qa ecax wanjikxi itonpi xni 
e ocim wicake kidapi nace. 

Iho hena hececa nakax wicaxta wakan 
wicayuhapi qon wicoran takudan econpi xni 
kex taku ota ihdarananpi. 

« Sagdaxin oyate wicaxta wakan kin hena 
hecerin wicahduhapi, unkanx, anpetu kin 
dehanyan tancoccdan unpi,. qa kihdapapi, 
qa tipikceka otipi watikceka ohna watopa- 
pi, qa wowapi codan unpi kta tuka. Tuwe 
nape kuja qa tawacin kuja, qa oyate wakan- 
kanyan wicahnayanpi eca, hena wayuxin 
unpi. 

Sagdaxin hunkake wicayapi qon wicaxta 
wakan wicayuhapi qon iyececa Dakota yu¬ 
hapi xni unkanx, ecadan Dakota oyate wan- 
kan itoheva iyoptapi kta tuka. E. D. N. 

Ininija Skadan. 


[Dakota Tatvaxitku kin Kicagapi. 

Odowatt. 

Air —Baler mn. 


1 Wakantanka Cinhintku kin 

Makata hi xni kin, 

Wiconi unhapi kte xni, 
Wakantanka eya. 

2 Jesus wacinunyanpi kin, 

lye token un kin, 

Unkicicapi kta keya, 

Marpiya kin heci. 

3 Untancanpi kin #a exta, 

Hee taku kte xni; 

Jesus waciuyanpi kin lie 
lye te cin heon. 

4 Tona waciuyanpi xni kin, 

Woartani hduha, 

Ohinni wiconfe wan en 
lye iciyapi. 

5 Wakantanka oyate kin 

Cante wicakiye 
Qa Cinhintku kin wicaqu, 

Heon wicani kta. 

6 Tona wicadapi kinhan, 

Wicavaco kte xni; 

Tona awacinpi xni kin 

Hena wicayaco. A. R. 


Hanranna wote xni wahimdu. 

I started in the morning without eating. 

j Tokeca wayate ca yau xni ? 

Whv did you not eat before you started. 

Waconica kin de yate kta he ? 

Will you eat this meat. 

Tatanka conica unkanx temwaye kte tuka. 
If it was beef I would eat it all. 

Onxpadan kax omdapte kte xni. 

I will not leave a single crumb. 

Tokeca mayadute xni he ? 

| Why do you not eat me ? 

| Tohini Ciyute kte xni, epe xni. 

I never said I should not eat thee. 

Mdo kin dena ito untapi kta. 

; Let us eat these potatoes. 

I Eamnaheza—corn; TIbyute—food; 
Paxdayapi—hulled; Mixtibe—I sleep; 
Howamduxka—eel; Tlawata—I eat; 
Tl'aconica—meat; Yutapi—they eat it; 

Mayadute-you eat me; Ciyuta—I eat thee; 
Hanranna—morning; Tokeca—why; 
Omdapta—I leave; Untapi—we eat them: 

Temwaya—I eat up; TUekta—I awake. 

Dakota Tawaxitku kicagapi. 

f>akota token wojupi stlonye- 
wieakiyapi kin onnlake kta. 

[o] Marpiyawicaxta atkukupi kin he to¬ 
kaheya wojupi. Waxicon wan takuyapi, 
Psinciuca ecivapi kicicapi tokaheva onspepi. 
Hehan Warpetonwan, Sisitonwan econwi- 
caxipi qa onspewicakiyapi; onkan econpi, 
qa delian owasin wojupi ece. Itokain lie 
ehan owasin tuwedan wojupi xni; onhdaka 
ecedan yakonpi, tuka dehan otonwe karya 
owasin yukanpi kin hena kagapi. 

Unkan hehan Marpiyawicaxta ix iyeceit 
cante yuze c a ovate owasin taku wanji to¬ 
keca, Dakota owasin awacinpi qa onspepi 
cin, qa heon otonwe tokeca kaga, qa ive 
i tona takuwicaye cin henana om yanke ca 
hen an a tokaheya econwicakiye, ca okihipi 
kinhan, Warpetonwan Sisitonwan owasin 
hecen econpi qa owasin Waxicon iyecen 
yakonpi kta cin. Tuka wicota rin opeya 
j yanke ca hena ecomvicaxi xta, okihi kte xni 
sdotkiva. Heon ito, tokaheya tona takuwi¬ 
caye cin henana Waxicon wicoran econwi- 
cakiye kta. Wojupi, cankaksapi tipi icica- 
| gapi, qa wanuyanpi yuhapi, qa cincapi 
owasin wowapi onspewicakiyapi kta; qa 
Waxicon token econpi qa on tanyan onpi 
kin, tona sdonyapi kin owasin econ utapi 
kta. 


l>ahGta and English. 

Wamnaheza nina woyute yapi. 

Corn is much used for food. 

Wamnaheza paxdayapi eca, waxte mica. 
Corn, when hulled is very good. 

Yacin hecinhan wamnaheza onge yuta wo. 
If you wish, eat some corn. 

Taku yutapi on wicani keyapi. Wicakapi. 
It is said that food supports life. It is true. 


Hena on kicanyanpi kin yuhapi xni, tuka 
tohan yuhapi kinhan, token okihipi kin 
econpi kta nina rin awacinpi. Tuwe exta 
hena iyowin wicakiva onkanx, qa owicaki- 
ya onkanx, okihipi kinhan waxte kta tuka. 

Waxicon tuwe hena onspewicakiye cin- 
• han, token onspewicakiye cin owasin waxte 
dakapi kta tuka. Ecin tuwe taku waxte 
econ kta ehantanhan onspekiyapi waxte. 

Marpiyawicaxta tawawicaye cin he wan¬ 
ji inive. 

HENOK MARPIYAHDINAPE 


Mixtibe ca wekta kinhan wawate kta. 

I will sleep and when I wake I will eat. 

Dakota howamduxka yutapa xni ece. 
Dakotas do not eat eels. 


Takapsicapi.— Kapoja tipi kin hen taka- 
psicapi unkan, Mazarota takoxku wan, 
Itohnake ecivapi kin, he isto kawegapi. qa 
i ayuxtanpi keyapi. 






9 


























TinHE FKOilN©. 


ST. PAUL, MJXL, JULY, 1851. 


Communications for tho paper should be address¬ 
ed, postpaid, to the editor, Fort Snelling, or to E. D 
Neill, St. Paul. 

Terms. —Twenty-Five cents a year, in advance. 


Gatherings 

1 ROM THE TRADITIONARY HISTORY OK THE 
MDEWAK ANTON WAN DAKOTAS. 

Before they became acquainted with Eu¬ 
ropeans, the Mde-wa-kan-ton-wan Dakotas 
depended as much for subsistence on wild 
rice, as they do at the present time on 
maize. Indeed, the old people say that 
this division of the tribe, in its infancy, 
was nurtured on psiti, (wild rice.) Rice 
abounds in the shallow lakes in the region 
where we first find the Mde-wa-kan-ton- 
wans, and it is probably because they spent 
considerable time at Mille Lac in gathering 
and curing it, that that place has been spo¬ 
ken of both bv themselves and others, in 
such a manner as to make the impression 
that they had a permanent residence there. 
The rice, when prepared, was stored away 
in the earth, and resorted to when other 
means of subsistence failed them. Such 
rice swamps were powerfully attractive to 
the Indians who had nothing else on which 
lo depend, except the chase, which of itself 
was at times quite insufficient for their sup¬ 
ply. The country along Rice Creek being 
not inferior to that about Mille Lac, as re¬ 
gards rice, but little was wanting to draw 
the Mde-wa-kan-ton-wans from the latter 
place southward, to O-ton-we-kpa-dan, 
(Rice Creek,) where it appears they first 
erected such summer dwellings as they 
now inhabit, and planted corn. This in¬ 
fluence was more than supplied by the Fur 
Trade. The trading posts which were es¬ 
tablished at qoints on the Mississippi, as al¬ 
ready named, tended to draw the Indians 
with whom this trade was carried on, in this 
direction. For as soon as the proud ener¬ 
getic hunter learned that lie could exchange 
that which was of no use whatever to him¬ 
self or family, for articles which he valued 
more, and which were actually more valu¬ 
able than any thing which he had ever pos¬ 
sessed before; nothing could be more natu¬ 
ral than for him to pitch his tent before the 
door of the Wa-xi-cun, (a name common to 
both white men and gods,) whom he looked 
upon as his benefactor. The best hunters 
were most befriended by the W a-xi-cun, 
(Wah-shee-choon,) and this gave them a 
powerful influence with their tribes, an in¬ 
fluence even greater than that of the War 
Proophets. 


When the qualities of the hunter and 
war prophet were united in the same per¬ 
son, as was often the case, through him the 
trader obtained almost the entire control of 
the band. This fact wonderfully promoted 
the interests of the trade, when it was man¬ 
aged bv skillful hands. The Indians would 
hunt in the direction where the interests of 
the trade required, and their home would be 
in the vicinity of the trader, on whom they 
soon learned to depend for a thousand little 
articles which gratified their desires, if they 
did not add to their comfort. When to this 
we add the fact, that traders taught them to 
plant corn, which eventually took the place 
of rice, nothing was wanting to bring the 
Mde-wa-kan-ton-wans south to the Minne¬ 
sota river. Accordingly, tradition tells us 
that the Mde-wa-kan-ton-wans no sooner be¬ 
came acquainted with traders and the ad¬ 
vantages of the trade, than they erected 
their teepees (tipis) around the log hut of 
the white man, and hunted in the direction 
of the Wa-kpa-mi-ni-so-ta, (Minnesota river) 
returning in Psin-hna-ke-tu, (rice-gather- 
ing-moon, Sept.,) to the rice swamps which 
were nearest to their friends. Hence the 
country along Rice Creek, became a com¬ 
mon center for their division of the Dakota 
tribe. 

It is not easy to determine positively, 
where the Mde-wa-kan-ton-wans first plant¬ 
ed corn, as some of their traditions assert, 
that it was on O-ton-we-kpa-dan, (Rice 
Creek,) and others that it was on the low 
banks of the Minnesota. It appears most 
probable however, that the Wa-kpa-a-ton- 
we-dan party first planted at a point on the 
former stream, which they denominate Tin- 
ta-ton-wan, (Prairieville,) and that at about 
the same time, the Ma-tan-ton-wans tried 
the experiment on the latter. The seed 
was obtained from a trader who was loca¬ 
ted on the east shore of Lake Pepin, or one 
who occupied a post on the Mississippi a 
little above the mouth of Rice creek; prob¬ 
ably the latter. At first they planted but a 
few hills, which was consumed while yet 
green, but slowly increased the quantity, 
till at length they made barrels of the bark 
of the elm, in which they placed the corn 
after it was shelled, and laid it away in 
caches. Seventeen years ago the Mde-wa- 
kan-ton-wans used very few casks of any 
kind in which to store away corn, except 
those made of bark. They have now gone 
into disuse altogether, and it will be but a 
few years before they will have entirely for¬ 
gotten that they were ever used at all. 

Such influences as those above hinted at, 
gradually drew the Mde-wa-kan-ton-wans 
from Mille Lac to the Minnesota river; in 


the mean time changing to a considerable 
degree, their habits of life, and the charac¬ 
ter of their leaders. Their wars with the 
Chippewas may have accelerated their mo¬ 
tion, but this is doubtful, as this influence 
was more than counteracted by wars with 
tribes that opposed their progress south¬ 
ward. About sixty years ago, this division 
of the Dakota tribe all lived in one village, 
on the bank of the Minnesota river, about 
seven miles from its junction with the 
“father of waters,” at a place now known 
by the name of Pinneshaw’s village, in sight 
of the present residence of Peter Quinn. 
The steamer Nominee ran aground near 
the lower end of their old fields, in the 
summer of 1850, when ascending this river. 

Flood. —“The June rise” of the Minne¬ 
sota river, has done considerable damage to 
the corn fields of the Sisitonwans of Trav¬ 
ers de Sioux, Warpetonwans of Little Rap¬ 
ids, and Mdewakantonwans of Prairieville 
and Oak Grove. Some families have 
lost their entire crop. It is generally be¬ 
lieved by the Dakotas, that the flood was 
caused by a thunderbolt hurled through the 
earth by the Wa-kin-yan, (Jupiter) aimed 
at the On-kte-ri, (Neptune) thus letting up 
the waters from beneath the earth. 

P. S. Second rise. Fields all destroyed. 

Subscribers :—We are in the receipt of 
mocasins, duck’s feathers, rat and mink 
skins, cord wood, and cash to the value ot 
eicrht dollars from our subscribers from Lac 

O 

qui Parle. The Dakotas who can read, 
seem to give the skin of the rat for the Ta- 
waxitku as cheerfully as for tobacco, bells, 
or vermillion. 

For the Dakota Friend. 

From a Rakota of Patterson’s 
Rapids. 

[o] The father and uncles of Ma-rpi-ya- 
wi-ca-xta, with a white man named Psin- 
chin-cha, (the late Mr. Joseph Renville,) a 
relative of theirs, were the first who learn¬ 
ed to plant corn. They then pursuaded 
the Wa-rpe-ton-wans and Si-si-ton-wans to 
do as they had done. Consequently, at the 
present time, they all plant corn. These 
persons were the cause of these bands liv¬ 
ing in villages as they do now. Before, no 
body planted, but all were constantly mov¬ 
ing about from place to place. 

Ma-rpi-ya-wi-ca-xta, whose mind is like 
his father, is now desirous that all the Da¬ 
kota bands should consider and learn some¬ 
thing new. Therefore he wishes to build 
a new village, where he will make the trial 
with only his own immediate relatives, and 
if he succeeds with them, he hopes that all 
the Wa-rpe-ton-wans and Si-si-ton-wans 
will follow the example, and live like civi¬ 
lized men. He is aware that if he collects 
around him a large band, he will fail in his 





























enterprise. Hence it is his plan, at first to 
try to bring his own relatives to adopt the 
habits of the white man. He intends to 
teach them to plant, chop, build themselves 
houses, raise cattle, read, and to attempt to 
do all those things which white men do to 
promote their well being. They are desti¬ 
tute of the means by which to do such 
things, but arefully determined, as scon as 
they can obtain the necessary means, to 
use them according to their ability. It 
would be good if some one would encourage 
and assist them so as to ensure success. 
They would love to learn whatever the 
Wah-shee-choon (whites) will teach them, 
it is easy to instruct those who would do 
that which is good. 

I who write this .am one of those who be¬ 
long to Ma-rpi-ya-wi-ca-xta. 

HENOK MARPIYAIIDINAPE. 


For the Dakota Friend. 

Early Inhabitant is c£* Great 
Britain. 

No. 5. 

[a] The religion of Christ is a religion of 
love. It always appears with a mild and 
peaceful countenance. The words of its 
teacher are “God so loved the world that he 
gave his only begotten Son, that whosoever 
believeth in him should not perish, but have 
everlasting life. For God sent not his Son 
into the world, to condemn the world, but 
that the world, through him, might be 
saved.” 

But such was not the religion of the Early 
Britons, as you will know, if you will read, 
or listen to the reading of this paper, on 
their Medicine men, or Druids. As has 
already been stated in a previous number of 
the “Friend,” these Druids held the oak 
tree in great veneration, and it was in vener¬ 
able groves of this description that they 
dwelt and performed their mysteries. They 
were looked upon by the people with fear. 
Unlike the ministers of Jesus Christ, they 
punished all who did not please them. 
None dared to steal from them, and they 
kept their richest treasures exposed to sight 
in the open woods. Dressed in long white 
gowns, with beards flowing from their chins, 
a staff in one hand, and a golden egg hung 
around their necks, they must have looked 
like spirits from the grave, as they paced 
amid the green oak leaves, singing in pecu¬ 
liar tones and muttering mysterious words. 
Their religion was not a religion of love: but 
a religion of blood. 

In this paper will be found one of their 
horrid idols. It is said to have been made 
of boughs of trees. It was hollow, and a 
door was made through which a man could 
enter the inside. The space within would 
hold quite a number of persons. If man, 
woman, or child happened to offend them’ 
they were thrown into this great man-shaped 
cage of wickerwork. Faggots were then! 
piled around the feet of the idol, and the : 
torch applied. The cries of suffering chil- j 
dren^he moans of aged parents, the tears of; 
fond mothers did not deter them from ad¬ 
ding fuel to the flame, but they kept on in 
their cruel work, until the mass of beings 
were with the wicker idol burned to ashes. 


It is generally admitted that the Druids 
were impostors, and that they had recourse 
to dreadful rites like that just described for 
the purpose of keeping their fellow men in 
awe, and living in idleness. Some no doubt 
“believed their own lies.” 

Says a well informed writer upon this 
strange class, “all the facts we are in pos- 
pession of, show that they contributed noth¬ 
ing to the support of the community; they 
took no share in war, though they claimed 
their portion of plunder obtained from it; 
they were ameanable to no tribunal but 
their own, but only sat apart in their 
gloomy groves, weaving their dangerous 
webs in darker folds over the eyes of their 
blinded worshippers. We see dimly thro’ 
the shadows of those ancient forests where- 
the Druids dwelt; but amongst the forms j 
j that were there, we catch glimpses of vvo- 
! men, sharing in their heathen rites; it may 
be of young and beautiful forms, who had 
the choice offered them whether they would 
become sacrifices in the fires which so of¬ 
ten blazed before their grim idols, or share 
in the solemn mockeries which those dark 
i groves enshrouded—those secrets, which 
but to whisper abroad, would have been 
death 

If Great Britain had continued to be cur¬ 
sed with these indolent impostors, her in¬ 
habitants to this day would have been half- 
clad, continued to paint their bodies, pad¬ 
dled about in small canoes, lived in small 
leepees, and without books. 

Any class in a community who neither 
work with their hands or their minds, and 
yet impose upon the people, by causing 
them to believe that they are wonderful j 
men, are drawbacks to its prosperity. 

If there were no men like the Druids in 
the Dakota villages, the Dakotas would 
soon begin to plant, to make laws, and to 
think for themselves. 

St. Paul. E. D. N. 

Early History of the Bakotas. 

[continued.] 

M. le Sueur says the Assinipoils (Assini- 
boins) and Christinaux, (Cnistinaux or 
Crees) dwelt on the head of the Mississip¬ 
pi, more than 80 leagues distant from his 
post. He agrees with other writers in say¬ 
ing that the Assiniboins were of the Sioux 
nation, but he assigns a different reason for 
their separating from their own people and 
uniting with their hereditary enemies. He 
says they made the alliance with the Cnisti¬ 
naux and cemented it by marriages, for the 
sake of getting fine arms which the Cnistiu- 
aux had already obtained of the English at 
Hudson’s Bay, before any traders came 
among the Sioux. The common tradition 
is related by Major Long, and is as follows: 
The Hohe, for so the Dakotas call the As¬ 
siniboins, were formerly a part of the 
Ihanktonwan Sioux, one of the young men 
having taken the wife of another Ihankton¬ 
wan, and the latter endeavoring to recover 
her, was slain. Some of his relations at¬ 
tempting to recover his corps, were slain 
also. The father of the injured man who 
had been slain, and the aggressor each mus¬ 
tered his friends, till the whole band of the 


Ihanktonwan had taken sides, and after 
several battles, in which many were slain 
on both sides, the party of the aggressor be¬ 
ing worsted, withdrew, and have ever since 
been counted as enemies by the rest of the 
Sioux. 

The accounts though different, are not 
inconsistent, and may both be correct. 

W. 


Errata. —In the number for June, at the 
end of the first paragraph on the Early His¬ 
tory of the Dakotas, between Mississippi 
and rivers, insert and the Missouri. 


For the Dakota Friend. 

The Bereaved Indian oth¬ 
er’s Lament. 

Mr choonkshe, me choonkshe, (my daugh¬ 
ter, my daughter,) alas! alas! My hope, 
my comfort has departed, my heajt is very 
sad. My joy is turned into sorrow, and 
my song into wailing. Shall I never more 
behold thy sunny smile? Shall I never more 
hear the music of thy voice? The Great 
Spirit has entered my lodge in anger, and 
taken thee from me, my first born and onlv 
child. I am comfortless and must wail out 
my grief. The pale faces repress their 
sorrow, but we children of nature must 
give vent to ours or die. Me choonkshe, 
me choonkshe. 

The light of my eyes is extinguished, a)!, 
all is dark. I have cast from me all com¬ 
fortable clothing and robed myself in com¬ 
fortless skins, for no clothing, no fire can 
warm thee, my daughter. Unwashed ami 
uncombed, I will mourn for thee, whose 
long locks I can never more braid; and 
whose cheeks I can never again tinge with 
vermillion. I will cut off my dishevelled 
hair, for my grief is great, me choonkshe, 
me choonkshe. 

How can I survive thee? How can I be 
happy, and you a homeless wanderer to the 
spirit land? How can I eat if you are hun- 
gery. I will go to the grave with food for 
your spirit. \our bowl and spoon are 
placed in your cofiin for use on the jour¬ 
ney. The feast for your playmates has 
been made at the place of interment. 
Knowest thou of their presence? Me 
choonkshe, me choonkshe. 

When Spring returns the choicest of the 
ducks shall be your portion. Sugar and 
berries also, shail be placed near your 
grave. Neither grass nor flowers shall be 
allowed to grow thereon. Affection for 
thee, will keep that little mound desolate, 
like the heart from which thou art torn. 
My daughter, I come, I come. I bring 
you parched corn. Oh how long will you 
sleep? The wintry winds wail your re¬ 
quiem. The cold earth is thy bed, and 
the colder snow thy covering. I would 
that they were mine. I will lie down by 
thy side. I will sleep once more with you. 
If no one discovers me, I shall soon be as 
cold as thou art, and together we will sleep 
that long, long sleep from which I cannot 
wake thee, me choonkshe, me choonkshe. 

_ M. R. 

Within memory, the Afinriesota river 
has not been higher than at the present time. 

























PUBLISHED MONTHLY BY THE DAKOTA MISSION.—G. H. POND, EDITOR. 


VOL. 1. 


ST. PAUL, MINNESOTA, AUGUST, 1851. 


NO. 10. 


MATTHEW—CHAPTER. 7 


IVfarpiya ekta woyiiiia kiiiiia- 
ka po. 

19. Maka akan woyuha kihnakapi xni j 
po; ecin hen wamduxkadan qa gi kin hena 
on kuka aye ca, wamanupisa kin ix yurdo- I 
kapi qa manupi ece. 

20. Tuka marpiya ekta woyuha kihna- 
ka po; heciya e wamdaxkadan, qa gi kin, 
hena on kuka aye kte xni, qa wamanupisa 
kin manupi kte xni. 

21. Hecen woyuha nitawa tukten nici- 
yanka hecinhan, nicante kin ix eya hen un ! 
kta. 

Maka akan wicaxta taku yuhapi owasin 
toketu tanin xni. Taku yuhapi kin, unpi 
eca, kohan yuson ayapi, qa ix, unpi xni 
ehantanhan itur yuhapi seececa; qa iyecin 
xice aye, ca manu yusotapi. Qa tuwe taku 
ota yuha exta nakun tehan hduhe kte xni. 
Ecacadan wicate nakax, taku yuhapi owa 
sin erpeya iyayapi ece. Tuwedan taku 
liduha wanagi yata ye xni. Tancan ee 
kax erpekiya iyayapi. Maka akan woyuha 
owasin hececa.' Tuka marpiya ekta woyu¬ 
ha kihnakapi kin ix tokeca. 

Jesus wacinyanpi qa oie anagoptanpi kin 
he marpiya ekta woyuha ee. Tuwe Jesus 
tawakunze opa eca, he marpiya ekta woyu¬ 
ha kihnake, ca takudan kiciyuxice kte xni: 
qa tuwedan makinu kte xni; qa £a exta e- 
rpekiye kte xni. Wanagi yata hduha ye ca 
owihanke xni yan hecen on iyuxkin kta. 

Ito Jesus en upi, qa wacinyanpo. Heca- 
nonpi kinhan, ninagipi kin wopida sdonye 
kta ce. 


[Dakota Tawaxitku kin Kicagapi. 

Odowail. —Air— Ariel. 


1. Wanji cinca wicayuhe 
Onxiwicakida ece, 

Jehowa hececa: 
Konicipapi kin hena 
Cantowicayahnake ca, 

Cincawica yaya. 

2. Watuxekxeca hemaca, 
Oimacage sdonyaya; 

Tanyan mayadukcan, 
Tuka waonxiyada on, 
Watexdake miyecaton; 

Piya koxka waun. 

3. Wawartani tonakeca, 
Henakiya sdonya nanka; 

Micicajuju ye, 
Wiyohiyanpata tanhan, 
Wiyorpeyata hehanyan, 

Tokan erpeya ye. 

4. Wicaxta taanpetu he 
Axkadan owihanke kte; 

Peji iyececa: 

Hanranna ca icage ca, 
Wiyotanhan kaxdapi qa, 

He han xnix aye kta. 

5. Tujra oniwihanke xni, 
Nitaanpetu ohinni, 

Wakantanka nanka: 
Nitokiconze owanca, 
Nitowicoun yeksuya, 

Onxiwicayada, 


Wicinyana wanaron xni. —Wiyohiyan- 
i pata ekta wicinyana wan un, unkan atkuku 
j hunku ko tanyan wahokonkiyapi xni; qa 
anpetu wakan eca oyate witaya Wakantan¬ 
ka cekiyapi kin en i xni ece keyapi. He¬ 
ceca nakax nagi yukan he sdotkiye xni, qa 
Wanikiye caje yatapi naron xni, qa anpetu 
wakan ahope xni. Hanrana rteyetu ko to- 
hini Wakantanka cekiye xni. Taku on 
canteoze wicawaxte kin owasin akta xni 
nakax tawacin waxte xni qa wanaron xni 
keyapi. Wanna waniyetu wikcemna a- 
kton, unkan hanrana wan owaxtecakerince 
cehan, titokan yewacin, tuka hunku kin 
iyoki xni. Wanna ye kte rinca hunku 
iyukcan unkan wohitiya tamkiye caye xni xi. 
Hececa tuka hunku anagoptan xni qa iyaya. 
He ake icimana hdi kte xni xtanhan 
sdotkiye xni qa hecon. Titokan i qa can 
wan adi, unkan eciyatanhan ohinrpaye, ca 
maza wan pesto akan hdirpaye cehan, 
maku ohna icape ca kte. Iho he hunku 
oie anagoptan xni unkan hececa. Wakan- 
] tanka niyate nihun kici ohowicada nixipi 
kin he ito kiksuya un po. 


Dakota Tawaxitku kin Kicagapi. 

Psipsicadan qa Tajuxka. 

Psipsicadan witkotkoka wan wetu mdo- 
ketu ahna takudan tokon xni, dowanpi ece 
econ; tuka wanna waniyetu hehan taku 
I yutapi takudan kiciyanke xni e sdonkiya 
\ heon iyokixica. Maka kin owancaya wa 
j qa taku oyaptapi exta takudan iyeyepica 
xni; can wapa wato ko owasin wanica. 
Hehan hinnakaha psipsicadan qon he ni- 
hinciye ca, “Hehehe token wani kta he,” 


S. R. R. 

































































eya, keyapi. Unhanketa taku yutapi i- 
lmaxkinye rehan waditake ieicaga unkan 
raagaju on spaye ca sni on cancan qeyax, 
tajuxka oranxica wan ekta iyaye. He ti kin 
ohna cistiyedan yanke kta, qa taku yutapi 
sukaza wanji ihakta kta kecin, qa heon 
etanhan ekta i. Ikceya qu ktc xni, odon 
qu kta, cin; kinhan ecadan kicicajuju kta, 
keya. Qa hecon xni kinhan iyokixinya 
akiran te kta, keya. 

Hena hecekcen tajuxka kin okiyaka 
unkan hehan ix ito heciya: “Eya ohinnl- 
yan takuciya qaociciye kta e cante mduza, 
tuka tajuxka unyakonpi kin tohinni woun- 
dotapi xni qa nakun wovvicunqupi xni cee. 
Tuka koda toketu he, maxte qehan taku- 
dan nihdamna xni he.” Unkan, “Han, 
owancaya owaxtecake ca mix ohinniyan 
iniduxkin qa anpetu hanyetu ko dowan 
waun ce,” psipsicadan eya. “Ehan, 
yadowan keha lie; hunktiva wo, wani¬ 
yetu ihunniyan waci wo, ecen wetu kta 
ce,” tajuxka kin eye ca tiyopa hdugan qa 
psipsicadan hdicuya, keyapi. 

Hena hecetu unkan nix koda he token 
kapi hecinhan oyakarniga he. Ito ocici- 
yake kta. Wicortani ecanon rni kinhan 
taku yutapi ninice kta. 

_ T. 

Warpetonwan Sisitonwan Ito 
itlakoce Wiyopekiyapi* 

Minisota makoce, Minisota wakpa ohna, 
Oiyuwege eciyapi kin hen, Canpaxa wi an¬ 
petu iwikcemna nonpa sanpa yamni, omaka 
kektopawinge wanjidan, sanpa opawinge 
xahdogan, sanpa wikcemna zaptan sain 
wanjidan, Isantanka Wicaxta yatapi norn, 
uman Luke Lea eciyapi, Ikcewicaxta oyate 
kin awanyagkiyapi kin hee; qa uman ix 
Alexander Ramsey, Minisota makoce en 
Wicaxtayatapi, qa Ikcewicaxta en unpi kin 
atayedan awanwicayake cin, hena oza Isan¬ 
tanka Wicaxtayatapi tanka uwicaxi; hena 
eepi, qa Dakota Warpetonwan oyate Sisi- 
tonwan ko, mniciyapi qa makoce aiapi, 
wokicunze kagapi, qa t any an yuxtanpi. 

Oehde kin hena kaketu : 

Oehde I. Isantanka oyate, qa Dakota 
Warpetonwan qa Sisitonwan ewicakivapi 
kin, hena okiciciy.api qa odakonkiciyapi 
kin ohiniyan detanhan cantekiciyuzapi, 
kta e, nakaha awicakehan wakicunzapi 
qa yuxtanpi. 

Oehde II. Dakota Sisitonwan oyate 
Warpetonwan ko, makoce wiyopekiyapi qa 
deciyatanhan erpeyapi, qa Isantanka Wi¬ 
caxtayatapi tanka qupi; makoce wan Iowa 
eciyapi kin tohanyan tawapi hecinhan, qa 
Minisota makoce kin en, Tatanka kagapi 
wakpadan mdote kin hetanhan aupi qa 
Kara ohnatatowam ayapi, Caninkpa wakpa 
ecen ayapi, qa Mdehdakinyan wiyorpeya- 
tanhan huta kin ecen ayapi, qa Ptansinta 
etanhan owotanna ayapi ecen Kanpeska 
mde mdote kin hen Wakpa Ipakxan ivor- 
peyapi, qa wakpa kin he ohna ayapi qa 
Ipakxan kin hehan aipi; w akpa qa mde kin 
hetanhan makoce iwiyohiyanpatanhan wan- 
ke cin ocowasin kapi. 

Oehde III. Dakota makoce tawapi erpe¬ 
yapi kin heon etanhan makoce onxpa en 
ounyanpi kta, qa ohna tipi maga ko icica- 
gapi kta e Isantanka Wicaxtayatapi tanka 
wicaqu; Ikcewieaxta makoce yuhapi kin 
hecen hduhapi kta; wiyorpevata icagopi 


kin hetanhan aupi, Wakpa Minisota ano- 
katanhan wiyutapi lianska wikcemna (ano- 
katanhan wiyotanhan imani) hecen aupi, qa 
Pejihuta zi qapi mdote kin etanhan wiyu- 
tapi wikcemna hen iyorpeyapi; qa uma eci- 
yatanhan Cetanbe wakpa mdote kin etan¬ 
han wiyutapi wikcemna hen iyorpeyapi, qa 
wakpa kin hena ohnahna ayapi qa ecen 
wakpa Minisota iyahdeyapi kta. Isantan¬ 
ka Wicaxtayatapi tanka kin tohan econpi 
kta iyecetu dake, ca econwicaxi kinhan 
hecen ow'otanna iyutapi kta. 

Oehde IV. Hehan makoce erpeyapi kin 
heon etanhan Isantanka Wicaxtayatapi tan¬ 
ka Dakota kakenken ecawicakicon kta, qa 
kakenken wicakicicajuju kta. 

1. Warpetomvan Sisitonwan ko, Wica¬ 
xtayatapi wicayuhapi taku econpi kta hecin¬ 
han, hduxtan wicakiye kta, qa tuwewe 
cante en wicayuzapi token owicakiranpi 
kte cinlian okihiwicaye kta; qa makoce 
wicaqupi kin ekta iyotankapi kta, detanhan 
waniyetu nonpa qa ix iyokpani, Isantanka 
Wicaxtayatapi tanka econwicaxi kinhan 
econpi kta; qa toicikxupi kin on taku san¬ 
pa wokajuju dapi kte xni; qa nakun ekta 
iyotankapi kinhan waniyetu tokaheya on 
taku yutapi opecicitonpi kta, qa heon taku 
sanpa wokajuju dapi kte xni; hena ow'asin 
okihiwicaye kta e on mazaska kektopawinge 
ece opawinge nonpa sanpa kektopawinge 
wikcemna xakonwin sanpa kektopawinge 
zaptan. Tohan Dakota ekta iyotankapi qa 
mazaska iyog ehnakapi kinhan, hehan V i- 
caxtayatapi wicayuhapi kin hena he wica¬ 
qupi kta. 

2. Tipi ohna waonspe wica kiyapi kta, 
wiyutpan tipi, canbasdesdeca tipi, maza- 
kaga tipi ko kagapi kta, qa maga wicakica- 
gapi kta, qa token Dakota tanyan unpi kta j 
naceca, on owicakiyapi kta mazaska kekto¬ 
pawinge wikcemna yamni erpeyapi kta. 

3. Qa nakun makoce on tanyan kajujupi 
kta, omaka eca kakenken econpi kta ce, 
Waxunpa wi 1852 hetanhan waniyetu wi¬ 
kcemna zaptan hehanyan. 

[A] Maga ikicanve kin hena, wanuyan- 
pi opetonpi kta, qa taku hecekcen owasin 
on mazaska kektopawinge akenonpa erpe¬ 
yapi kta. 

[R] Waonspekivapi kin on mazaska 
kektopawinge xakpe. 

[ C } Woyuha qa taku yutapi opetonpi 
kta on mazaska kektopawinge wikcemna. 

[D] Mazaska ece, omaka eca, wicaqupi 
kta kektopawinge wikcemna topa. 

Oehde V. Isantanka wicoope eciyatan- 
han, Ikcewicaxta tamakoce kin en, mini 
wakan aupi, qa wiyopekiyapi kte cin he 
terindapi ece kin, makoce nakaha opetonpi 
tinskoya, Minisota eciyapi hinskoya hena 
hecetu kte; tohanyan Isantanka omniciye 
tanka, qa ix Wicaxtayatapi tanka togye 
wakicunzapi xnihehanyan. 

Oehde VI. Qa Dakota tona wowapi kin 
de vutanpi qa opapi kin hena owasin, iye 
tanatayedan tanyan unpi kta, tawarpaya, 
xukatanka ko tanyan hduhapi kta e heon 
woope qa wicokicunze, tona on waxteya 
unpi kta iyececa, hena wicakicagapi Eta, 
qa iyecetu wicakiciciyapi kta; Wicaxtaya¬ 
tapi tanka, qa omniciye tanka kin, token- 
ken qa tohanhan eyapi kinhan. 

Nakaha wicaunkapi kta e heon Isantan¬ 
ka Wicaxtayatapi, Luke Lea eciyapi, qa 


Alexander Ramsey eciyapi, qa Dakota 
Warpetonwan qa Sisitonwan, Wicaxtayata¬ 
pi akicita wicayuhapi ko wowapi kin de 
yutanpi, qa caje icicagapi. 

Oiyuwege ekta, Minisota makoce kin en, 
omaka 1851 Canpaxa wi anptu iwikcemna 
nonpa sanpa yamni. 


Wowapi Tawapi. 

Isantanka xiceca nina wowapi yawa 
wicakiyapi cinpi ece. Wowapi onspe xni 
icagapi kinhan, ksapapi xni qa oran waxte- 
pi kte xni sdocapi nakax, makoce owan¬ 
caya wowapi onspe wicakiye kici xipi. 
Otonwe wanjidan, Philadelphia eciyapi, en 
xiceca kektopawinge ecer wikcemna topa 
sanpa zaptan (45,000) hena wowapi yawn 
wicakiyapi; qa kektopawinge ecer opawin¬ 
ge yamni kta tuka wanjidan wanice, 
(8290,000) hena mazaska waniyetu iyohi 
en iyayeyapi ece keyapi. Tuwe wowapi 
onspe xni icaga eca terike dapi. Waxte e 
iyukcanpi on hececa. 


Dakota Tawaxitku kin Kicagapi, 



Wnrupakoza wan ovakapi 

[«] Wihinape cin ekta ikiyedan makoce 
wan Africa eciyapi qa oyate en unpi kin 
uka sapapi qa pa yumnimnijapi qa ptepte- 
capidan. Heciya woteca ixeya tokecapi qa 
Minisota makoce kin den woteca unpi kin 
iyececapi xni. 

Wakagapi kin de warupakoza wan kaga¬ 
pi kin he Ostrich eciyapi. Taku rupaliu 
ton hiyeye cin ixnana tanka. Nakun han- 
ska rinca. Ceca qa cuwi anokatanhan 
xdaxdapi. Tapete kin akan hin kin hunr 
skaska qa hunr sapsapa. .Waxicun wino- 
rinca, Sagdaxin winorinca ko hena wacin- 
heyapi waxte dakapi. Pa qa tabu akan ko, 
hin ikceka yukanpi. Rupahu yukan tuka 
kinyanpi xni tuka on iyang dusduzahan. 
Rupahu inkpa kin en hin kin pahin hin 
hececa. Rewotahedan tukten wicaxta 
wanica eca en ece unpi. Mini ecaca cinpi 
xni naceca ce eyapi, qa tohini mini yatkan- 
pi xni wicaxta apa eyapi. Optave tonton 
yakonpi qa taku rinca owasin yutapi. I- 
sbudan, qa maza, qajanjan okamdeca hena 
ee kax napcapi keyapi. Wintka onota qa 

















taukinkinyan okadapi. Waxakapi qa 
Waxicunsapa tuktekten xuktanka se akan 
wicayotang unpi. Conica kin yutapi wa- 
xte rinca keyapi; qa wannakaja w icaxtayata- 
pi rinca wan, Helioyabalus eciyapi, wo- 
han, unkan Ostrich nasu ece opawinge 
xakpe xpan ehde keyapi. 

Yuzapi xiceca tuka Waxicunsapa oki- 
ksamya wicakuwapi. Decen econpi qa 
wicaktepi keyapi. 

Taku wan xungaqin iyececa icicagapi 
qa akantu kin ovvancaya bin ehnakapi, qa 
Ostrich iyececa econpi. . Hehan Ostrich 
pa tahu ko ha yuzapi, qa can ohna iyeyapi, 
<ia hecen wicaxta kin hu ska kiye ca aqin 
kage ciqon he un, qa Ostrich tahu kin he 
nape etapa ohna yulie, ca catka kin eciya- 
tauhan waliintpe itazipe ko hduha eca Os¬ 
trich heca se wode mani ye, ca iyotahedan 
ake iyang ye ca ohomnirani waakite, ca hin 
kemdemdeca ece. Hecen xkan qa tohan 
wanna axkadan eca hehan wahinkpe iyeki- 
ya ece keyapi. 

Wicate Cm. 

Tanihan, Remnican kin en Tasagye- 
niaza cinca wica wan t a. 

Oiyuwege kin en Waxicunwakan, Ixta- 
hdeza eciyapi qon, he nakun mininfa. 


TCE EMC€@T^ MIM). 


ST. PAI L, Al Gl’ST, 1851. 


Communications for tho paper should b* address¬ 
ed, postpaid, to the editor, Fort Spelling, or to E. D 
Neill, St. Paul. 

Terms. —Twenty-Five cents a year, in advance. 

Gatherings 

from the traditionary history of the 

MDEWAK ANTON WAN DAKOTAS. 

The chiefs of the Mde-wa-kan-ton-wan 
division of the Dakota tribe, having been 
made chiefs by white men, traders, it was 
quite natural that rival chiefs should rise 
up simaltuneous with rivalry in the fur 
trade. It appears that even before the 
English obtained possession of their terri¬ 
tory, the French had introduced a system 
of chieftiancy, the tendency of which, was 
to break the Mde-wa-kan-ton-wans in 
pieces. While they were yet centered on 
Rice Creek, previous to their taking pos¬ 
session of the country along the Minneso¬ 
ta river, as we have already seen, they 
were becoming subdivided and were bro¬ 
ken into three or four parties, under as 
many head men who doubtless adhered to 
different individuals of the YVahsheechoon 
traders. When their country fell into the 
hands of the English, it appears that while 
some of those who had been called chiefs 
by the French, were probabiy recognized 
as such, others were arbitrarily created 
chiefs by their new masters, or fathers, as 
they were pleased to call them. This im¬ 
parted new vigor to the ever active spirit of 
rivalry. At the present day, those claim 
the clearest title to the chieftaincy who can 


prove their immediate descent from such 
as were recognized chiefs by the English. 
The grandfather of the present chief of the 
Wabeshaw band, whose name was Wabe- 
shaw, was one of their most noted chiefs. 
Indeed many say that he was the first civil 
chief of the Mde-wa-kan-ton-wans. Very 
few at present pretend to trace their hered¬ 
itary right to chieftainship back of him. 
Wabashaw was made chief by the English 
at Quebec. The occasion of his visit to 
that place, may furnish material for a fu¬ 
ture article. 

At the time of the last war between Eng¬ 
land and the United States, those chiefs 
who were the particular favorites of the 
Sagdaxin, (English,) sided with the ene¬ 
mies of the United States. The late 
Joseph Renville was at their head, and held 
the rank and received the pay of Lieuten¬ 
ant or Captain, in the British army. This 
circumstance, of course, gave a new im¬ 
pulse to the spirit of rivalry among them, 
when the country of the Dakotas fell to 
their conquerors, and for the third time, 
the fur trade changed hands. Owing 
mainly to such influences it is, that we now 
find the Mde-wa-kan-ton-wans, instead of 
being congregated together in a single 
band, under the conduct of War Prophets, 
as at first, or in the two powerful bands of 
Ma-tan-ton-wan and Wa-tpa-a-ton-we-dan, 
as they were at a subsequent period, are 
scattered in broken fragments from a point 
on the Minnesota river, twenty-five miles 
from its mendota, or junction with the Mis¬ 
sissippi, to Wabeshaw prairie, a hundred 
miles below St. Paul. 


Dakota Custom. 

It was formerly the custom of the Dako¬ 
tas to lay the bodies of their dead with the 
head to the east. At the present time the 
heads of the dead are laid towards every 
point, from east around to the south. This, 
perhaps, indicates a corresponding change 
in their belief concerning the location of 
the spirit land. Dakotas generally believe 
that the soul goes to the South. 

Pyramids. 

One of the mysterious pyramids of Egypt 
near Cairo, is said to be the highest work 
of man known in the world. It is called 
Cheops, after the name of its supposed 
builder. The Pyramid covers a space of 
more than thirteen acres of ground, and is 
480 feet high. It has been estimated that 
100,000 men were employed twenty years 
in building it. It is not known who foun¬ 
ded the Pyramids nor for what purposes 
they were constructed. 


Drowned. 

At Traverse des Sioux, on the 4th of 
July, Rev. Robert Hopkins, of the Dakota 
Mission, was drowned in the Minnesota 
river. 

We learn from a Cincinnati paper, that 
five days previous to the death of Robert, 
his brother, Rev. James Hopkins, died in 
Brown county, Ohio. 

ISP”At a meeting of the Presbytery of 
Minnesota, with which all the Presbyterian 
Churches in the white settlements of the 
Territory are connected, held on July 22d, 
the following resolution was adopted. 

“ Resolved , That a committee be appoint¬ 
ed to write a letter to the members of the 
Dakota Presbytery, expressive of the inter¬ 
est felt by this Presbytery in the evangeliza¬ 
tion and civilization of the Dakotas, and 
their sorrow at the sudden removal from this 
life, on the 4th inst., of the Rev. Robert 
Hopkins, Missionary at Tra-verse des 
Sioux.” 


EP^Upon the gilt vane of the Presbyteri¬ 
an Church of St. Paul, are five silvered let¬ 
ters of the Greek Alphabet, on each side. 
They form a word which in that language 
signifies a Fish, an make an anagram on the 
sentence: 

“Ieesus Christos, TheouUios, Soteer.” 

Jesus Christ, The Son ofGod, the Savior. 
It is one of the most ancient symbols of the 
Church, having been used as early as the 
Cross. 

Clement, who lived about two hundred 
years after the resurection of Christ , says: 

“Let our signet rings consist of a dove, an 
ikthus, (a fish,) or a ship sailing toward 
Heaven, or an anchor.” 

Neander speaking of this and other sym¬ 
bols, in his great history of the Church, re¬ 
marks: 

“In the intercourse of daily life; the 
Christians saw themselves every where sur¬ 
rounded by objects of Heathen Mythology. 
Similar objects adorned the walls of the 
Churches, the drinking cups, and signet 
rings, and the Christians naturally felt 
themselves obliged to replace these objects, 
which wounded their feelings, with others 
more congenial.” 

This is the first instance, as far as known, 
of the revival of this symbol of the Primi¬ 
tive Church. 

The illiimesota River 

On the 23d June last was four feet high¬ 
er at Traverse des Sioux, than it has been 
for the last 25 years. About 40 acres of 
corn and potatoes and 4 acres of wheat be¬ 
longing to the Indians and Mission at that 
place, were destroyed. 
































Dakota Treaty. 

A treaty was concluded between the United 
States and the Warpetonwan and Sisitonwan 
bands of Dakotas, at Traverse des Sioux, 
July 23, in substance as follows : 

Perpetual peace. 

The cession of all the Sioux lands east of 
Sioux River and Lac Traverse. The line 
then runs up the head waters of Otter-tail 
Lake, thence down from the head of Wa- 
tab river to the Mississippi. 

The cession embraces the entire ^ alley of 
the Minnesota and the Eastern tributaries of 
the Sioux river, and is estimated to contain 
21,000,000 acres. 

The Indians reserve a tract on the Minne¬ 
sota, about one hundred miles in length, and 
twenty in breadth. This reserve commences 
at the mouth of Yellow Medicine river, and 
extends up the Minnesota ten miles on each 
side to Lac Traverse. 

The Indians are to receive $1,665,000, as 
follows: 

To be paid after their removal to the Res¬ 
ervation, $275,000, and 

To be expended in breaking land, erect¬ 
ing mills, and establishing manual labor 
schools, $30,000; amounting to $305,000. 

The balance of $1,360,000 to be invested 
at 5 per cent, for 50 years, which will give 
an annual income of $68,000, to be paid as 
follows: 


In cash, annually - - 

- - $40,000 

Goods and provisions - 

- - 10,000 

Civilization Fund, - - 

- - 12,000 

Education - - - - - 

- - 6,000 


$68,000 


After 50 years all payments to cease, and 
the principal of $1,360,000 to revert to the 
Government. 

The intercourse laws, so far as relates to 
the introduction and sale of ardent spirits, 
shall be continued in full force, until chang¬ 
ed by legal authority. 

Treaty with Oregon Indians. 

United States Commissioners have con¬ 
cluded a treaty with two bands of the Cal- 
lapooya tribe of Oregon Indians, by which 
a valuable portion of the Willamette Valley 
is to be ceded to the United States. It is 
said that while these Indians, without any 
, exceptions, manifest a fixed determination 
not to remove from the graves of their fath¬ 
ers, and would not consent to have any part 
of their purchase money expended for ed¬ 
ucational purposes they are industrious and 
a large portion of them living in white fam¬ 
ilies as servants; and all anxious to adopt 
the habits of civilized people. It was in 
vain the Commissioners explained to them 
the advantages which they might derive 
from schools. It was stipulated that a large 
portion of their annuities should he paid in 
clothing. 

On the 5th instant, a treaty was conclu¬ 
ded at Mendota, with the Mdewakanton- 
wan and Warpekute Dakotas, in which 
they dispose of all their lands lying in Min¬ 
nesota and Iowa. 

Prosperity to Minnesota. 


For the Dakota Frien o. 

The Ostrich. 

[«] In a land near the rising of the sun, 
called Africa, the men have faces as black 
as those which the Dakotas make, when 
they mourn, and their hair, instead of being 
long and flowing, is short and curly like a 
dogs. 

The animals, too, in that region of coun¬ 
try, are very different from those that live in 
the forests and on the prairies of Minnesota. 

A picture will be found in this paper, 
representing an Ostrich. It is the largest 
bird in the world. It is also very tall, and 
can with ease look over the head of a man, 
six feet in height. Upon its sides and hips 
it has no feathers. Those upon its back 
are white or black in their color, and are 
much valued as ornaments by the ladies of 
Europe and America. 

The head and upper part of the neck, are 
covered with hair. Though it does not fly, 
it has wings, which it uses in running. At 
the tip of the wing there are spurs, some¬ 
what like porcupine quills. 

It lives in desert places, where men do 
not generally dwell. It does not appear to 
care for water, and it has been said that the 
Ostrich never drinks. They move in 
flocks, and eat everything they find, not ex¬ 
cepting pieces of iron, glass, or stone. 

They lay a great many, and very large 
eggs. These birds are so strong, that the 
Africans sometimes have used them in 
place of horses. The flesh of the bird is 
said to be very good, and it is said that 
many winters ago, a great King named 
Heliogabalus, had the brains of six hundred 
of these animals served up at a feast. 

This bird is very difficult to catch, and 
the Africans resort to various devices. 
Among others is the following, which we 
give in the language of a traveler : 

“A kind of flat double cushion is stuffed 
with straw, and formed something like a 
saddle. All except the under part of this 
is covered with feathers attached to small 
pegs, and made so as to resemble the bird. 
The neck and head of the Ostrich are then 
stuffed, and a small rod introduced. The 
African hunter now' paints his legs white. 
Placing the feathered saddle on his shoul¬ 
ders, he takes the bottom part of the neck 
in his right hand, and his bow and poison¬ 
ed arrows in his left. The hunter seems to 
pick away at the grass, turning his head as 
if to keep a sharp look out, shakes his 
feathers, now walks, and then runs, until 
he is within bow shot, then he shoots. 


To the Editor of the Dakota Friend: 

Crow’s Village, 1 
July 19, 1851. ) 

Sir: —I hasten to communicate what I 
am sure will be interesting to you and all 
well wishers of the Indians, and I hope al¬ 
so to the Indians themselves: The second 
man of this village has at length declared 
himself in favor of education. 

Yesterday about noon, two young men 
named Nonpaheche and Rdarda, were 
playing on Grey Cloud Island, and foolish¬ 
ly firing at each other w ith powder. Rda¬ 


rda became irritated, and hastily throwing 
some gravel on the top of his load of pow ¬ 
der immediately discharged his gun and 
wounded his companion in the thigh, break¬ 
ing the bone. The wounded youth was 
brought home, and remains in a very dan¬ 
gerous state. On his arrival at the village, 
the inhabitants rushed to the canoe, and 
Wakanojanjan seized the opportunity to 
address the young people in a very impress 
sive manner. He said to them: 

“You see before you the consequence of 
our young men spending their time idlv. 
How much be ter would it have been if these 
young people, and all of you, had been at 
school, learning something good, this acci¬ 
dent w'ould not have happened. But I 
speak not to the young men alone. You, 
young women, would be sure to do much 
more good if you would go to school, and 
learn to read and w'ork, instead of w asting 
your time in foolishness.” 

As this is the first instance, (as far as 1 
know’,) in which any of the Indians have 
openly approved of education, I think it im¬ 
portant to make it known, as it may have a 
good effect upon other Indians, and must 
be gratifying to all the Dakota Tawaxitku. 

Yours, &c., 

WANSKE. 


Young: Men. 

It appears from a late number of the 
Choctaw Intelligencer, that by their law, a 
white man is not allowed to take a Choctaw 
squaw, till he has resided among them two 
years; after which time young white men of 
good morals may marry one of their girls, 
and by doing so he is presented with a farm, 
which he is permitted to select himself. On 
such terms young men are invited to go 
among them and become citizens of the 
Republic. The girls are represented as be¬ 
ing educated and in every way well qualifi¬ 
ed to manage household affairs. What is 
California to that? 

With a similar law among the Indian 
tribes of Minnesota, how the tide of immi¬ 
gration would roll over our rich territory. 
The clause requiring two years residence 
before taking a squaw, is particularly need¬ 
ed here. 

]>akota and English. 

Mihihna—my husband. 

Nihihna—thy husband. 

Hihnaku—her husband. 

Masculine. 

Misonka—my younger brother. 

Nisonka—thy younger brother. 

Sonkaku—his or her younger brother. 

Cinye—my elder brother. 

Nicinye—thy elder brother. 

Cinyeku, or Cincu—his elder brother. 

Feminine. 

Timdo—my elder brother. 

Nitimdo—thy elder brother. 

Timdoku—her elder brother, 


















OR 



DAKOTA FRIEND 


PUBLISHED MONTHLY BY THE DAKOTA MISSION.—G. H. POND, EDITOR. 

VOL 1. ST. PAUL, MINNESOTA, SEPTEMBER, 1861. NO. 11. 


Emnija Skatlan, Wi Ici T, 1851. 

Treaty at j?Iesi<Iota. 
llahocc Grpeyapi. 

' Wakpa Minisota mdote kin en Waxonpa 
wi kin en anpetu izaptan, omaka kektopa¬ 
winge wanjidan, sanpa opavvinge xahdogan 
qa sanpa wikcemna zaptan sanpa wanjidan 
(1851) he ehan Isantanka Wicaxtayatapi 
tanka hecen ke, ca Wicaxtayatapi nonpa, 
uman Ikcewicaxta owasin ate yapi, Luke 
Lea eciyapi qa uman kin Minisota makoce 
kin en Waxicun Ikcewicaxta ko ate yapi 
Alexander Ramsey eciyapi, hena Dakota 
Mdewakantonwan Warpekute ko makoce 
erpekiyapi kta on wohdakapi qa wowapi 
kagapi kin he dee. 

Oehde I. Isantanka oyate qa Dakota 
oyate Mdewakantonwan Warpekute ko om 
ociwaxtepi kin he owihanke xniyan hdoya- 
pi kta. 

Oehde. II. Minisota makoce eyapi kin 
en Iowa makoce ko en Mdewakantonwan 
Warpekute ko maka kin hinskoya tawayapi 
kin ocowasin erpekiyapi. 

Oehde. III. Mdewakantonwan Warpe¬ 
kute ko makoce erpekiyapi kin he on etan- 
han iye Isantanka kin, wakpa Minisota 
ohnayan anokatanhan haronta iyutapi wik- 
cemnamna Cetanbe wakpa qa Pejihutazizi- 
qapi hetanhanhan wiyohiyanpata kiya uye 
qa Canxdaciqadan wakpa mdote kin en wa- 
ziyata kiya itokar kiya ecitopteya Wageju 
wakpa hehanyan hinhanke kta. Hinskoya 
Ikce wicaxta maka tawayapi ece kin iyecen 
tawayapi kta. Wicaxtayatapi tanka tohan 
ke ra toketken econpi kta eye cinhan hecen 


econpi kta. Tuka Mdewakantonwan War¬ 
pekute kici okunwanjidan tawayapi qa 
umanan iyotan kte xni, qa detanhan tokata 
wapa wawicakicupi kinlian, taku owasin 
akidecekcen wicakicupi kta. 

Oehde. IV. Hehan makoce taku iyope- 
wicakiyapi kte cin ix decetu kta. 

1st. Taku hdutkunzapi, qa oicazo tona 
owotanna hdajujupi, qa makoce cajewica- 
kiyatapi kin ekta iyotankapi kinhan toici- 
kxupi hdajujupi, qa ekta iyotankapi kinhan, 
hetanhan waniyetu wanjidan hehanyan do- 
tiyopeiciyapi [kta] henakiya on mazaska 
kektopawinge ece opawinge nonpa qa sanpa 
kektopawinge wikcemna nonpa (8220,000) 
Tuka hena on takudan sanpa Isantanka kin 
erpeyapi kte xni; qa wowapi kin de yuece 
tupi kinhan, hetanhan waniyetu wanjidan 
en lienq hduxtanpi kta. Mazaska kin hena 
Mdewakantonwan wicaxtayatapi wicayuha- 
pi hanke wicaqupi, qa hanke Warpekute 
wicaxtayatapi wicaqupi kta, qa hena otan- 
in omniciye kin en toketken kapi kinhan 
hecen econpi kta. Makoce cajewicakiya- 
tapi kin en iyotankapi, qas Isantanka ma¬ 
zaska kin hena wicakftuiLkinhan, en alian- 
keya hena hecen hduxflMfrkta. 

2d. Wowapi yawapi^jjm, qa on wiyu- 
kpanpi kagapi, qa tip? olui^mazakagapi, qa 
womdupi, qa marinatake kagapi, qa tona 
wicoran on Dakota tanyan unpi nacece cin 
hena en mazaska kektopawinge ece wikce¬ 
mna yamni ($30,000) iyayewicakiciciyapi 
kta. / Isantanka wicaxtayatapi tanka hena 
token ke cinhan ecekcen wica kiciyuxtan- 
pi kta. 

Hehan waniyetu wikcemna zaptan he¬ 


hanyan hdoyapi kta taku cajewicakiyatapi 
kin hena decetu; tuka omaka 1852 Can- 
paxa wi kin hetanhan tokaheya ayapi kta; 
taku token wowapi kin de en cajewicaki¬ 
yatapi kin, tanyan ihuni wicakiciciyapi qa 
sanpa econpi kte xni; Ateyapi tanka token 
eye cinhan hecetu kta. 

1st. Markicanyanpi, Waxicun wicoran 
iyokihiwicakiyapi kta on mazaska kektopa¬ 
winge wikcemna sanpa nopa ($12,000.) 

2. On wowapi yawapi kin mazaska ke¬ 
ktopawinge xake ($6,000.) 

3. Woyuha taku yutapi ko mazaska 
kektopawinge wikcemna ($10,000) iyope- 
wica kiciciyapi kta. 

4. Mazaska ece wicakicupi kte cin lie 
kektopawinge ece wikcemna yamni ($30,- 
000 .) 

Oehde V. Omaka kektopawinge wanji¬ 
dan sanpa opawinge xahdogan sanpa wikce¬ 
mna yamni sanpa xakowin (183?) [he e- 
han] Mdewakantonwan makoce wiyopeki- 
yapi on okapta ayapi kin, he omaka 1852 
Canpaxa wi kin been, hetanhan tona oka- 
ptapi hecinhan hena mazaska hehan wicaki¬ 
cupi kta. 

Oehde VI. Isantanka oyate wakicun- 
zapi, Ikcewicaxta makoce tawapi kin en mi¬ 
ni wakan anaptapi kin he, nakaha makoce 
tinskoya erpeyapi hecinhan, hecetu wanjica 
wanka kta; tohanyan Waxicun Omniciye 
tanka kin xnikinx, Wicaxtayatapi tanka 
togye kage xni. 

Oehde VII. Mdewakantonwan Warpe¬ 
kute ko tona wowapi kin de en opapi kin 
hena token tanyan unpi, qa taku tawapi tan¬ 
yan hdugapi, qa wanapixtanye wanice kta, 


♦ 



































































on Isantanka Wicaxtayatapi tanka token ke 
ea xnikinx omniciye tanka en kagapi kin- 
han hecetu kta. 

Oehde VIII. Canpaxa wi kin en Oma- 
ka 1830-qon he ehan Mdote kin en wohda- 
kapi qa Dakota Otakuye, [Dakota cincapi,] 
Mde k tanka kin en mokoce wicaqupi qon, 
ive hecen kapi on etanhan, he koya wiyo- 
pewicakiciciyapi, tuka on, Dakota otakuye 
in a z ask a kektopawinge ece opawinge qa 
sanpa wikcemna zaptan wicaqupi kta. Tuka 
Oehde kin (Ie erpeyapi exta uman iwato- 
kivapa kte xni. 

Wowapi kin de wowicake kta on etanhan 
Isantanka Wicaxtayatapi nonpa Luke Lea 
qa Alexander Ramsey, Mdewakantonwan 
Warpekute Wicaxtayatapi akicita ko om 
wowapi yutanpi, qa caje icicayapi. 

Rara Mdote kin en Waxonpa wi kin an- 
petu izaptan omaka kektopawinge wanjidan 
sanpa opawinge xahdogan sanpa wikcemna 
zaptan sanpa wanjidan. [August 5, 1851.] 


Mazaska tpatanpi xni. —Mdewakanton¬ 
wan Warpekute kici makoce wiyopekiyapi 
qon ihanranna mazaska kektopawinge ece 
wikcemna yamni (830,000) wicaqupi. 
Mdewakantonwan okapta ayapi qon he etan- 
han wicakicupi, qa nakalia makoce erpey.a- 
pi kin he etanhan xni. Mdote kin en ateyapi 
vanke cin he wicakipamni; unkan wicaxta 
winorinca, hokxiyoqopa ko iyohi napciwan- 
gwanka wicaqupi. Wicaxtayatapi wicayu- 
liapi kin henana opawingege wicaqupi; qa 
akicita tokapapi kin liena wikcemna zap- 
tanptan wicaqupi. 

Oyate kin xonka wakan eca ecer opeton 
pi. Oapawinge nonpa ikiyedan opetonpi 
nace. Apa mazaska wikcemna yamnimni 
iyopeyapi, qa hunr opawingege iyopeyapi; 
qa hehan okitahedan ociptetu token iyoki- 
hilii hecekcen iyopewicayapi. Mazaska 
xonka wakan iyopeyapi kin liena ocowasin 
yawapi ehan kektopawinge ece ake nonpa 
(812,000) akton kta tuka.-nace. 

Wicaxtayatapi wahokonwicakiyapi qa 
mini wakan yatke xni wicaxi qon he apa 
ota anagoptanpi, tuka wanjikaxidan wanaron 
xni, qa wayukakijapi cin kin hena mini 
wakan alulipi keyapi Hena xicaya otaninpi 
akitapi nace. 

Wicaxtayatapi mazaska tpatan wicaxi qon 
he ota okihipi xni. Wicaxta ota taku ope¬ 
tonpi inarnipi qa kolian yuson ayapi. Taku 
tpatanyanhan unpi eca waxte.' lye Dakota 
wiyopeyapidan wanjikxi yuhapi eca, tuwe 
tokaheya yusota nun tanin xni, qa tuwe 
tpatan sdonyapi eca, “Oranxice ca wate- 
ruida,” eciyapi, qa irapi. Hena hecetu xni. 
He token oranxice eyepica xni, tuka heyapi. 


Ikcewicaxta oran kin. —Itokaga ekta 
Ikcewicaxta oyate wan yakonpi, unkan, 
tohini Waxicun cinca wan ktepi keyapi, qa 
hetanhan yamni wicakaxkapi. Yamni can 
kaxka yankapi, qa anpetu iyamni kin en 
owasin poskin iyaicicaxkapi, qa #api keyapi. 


Wakinyan wicaxta ktepi. —Wakinyan 
Kiyuksa wicaxta nonpa qa winorinca wan 
he iyamni wicaktepi; qa hetanhan wik¬ 
cemna nonpa wicakafapi Wasuhdiheya 
tawicu kici qa wicaxta wan Sutata eciyapi 
hena yamni ?api rinca. 



From 2 Kings, 0 and 7, Chapters. 

Wanakaja Esrae! ovate jsxjsyo- 
wicaipi. 

Wicaxtayatapi wan Benhadad eciyapi ; 
unkan oyate ota wicayuha keyapi. Unkan 
he lie Israel oyate tonwanyanpi wan en azu- 
yewicai qa otonwe kin ihdukxan ayuciqaye- 
dan eyotanke ca Israel oyate otonwe ohna 
yukanpi kin akiran tewicaye wacin. Unkan 
ecen wicaakiran tuka teriya doticakijapi. 

Unkan winorinca wan V' icaxtayatapi 
kin heciya Wicaxtayatapi onximada ye. 
Winorinca kin de hemakiva, Nicinkxi kin 
he dehan unte ca micinkxi kin ix hanrana 
unte kta ce eya ; tuka micinkxi unkohanpi 
qa untapi. Unkan ihanrana, Ihun ye, ni¬ 
cinkxi kin ix wanna unte kta ce epa, unkan 
hinankaha tolciya enakirbe. 

Hecen wicaakiran rincaka; tuka toka 
ihdukxan wicayapi, qa on token ranpica xni. 

Hececatuka wicaxta wakan yuhapi, Elixa 
ecivapi, he heva: “Wakantanka oie kin 
naron po, Wakantanka heya ce, Hanrana 
dehantu kinhan, otonwe kin de tiyopa ohna 
taku yutapi waxakadan kta ce, eya ce,” 
eya. 

Unkan wicaxta topa makoxice ececapi 
tiyopa itankan yankapi, unkan he wanji 
heya : “De tokecace decen owanjidan un- 
kanpi qa ecen unfapi kta he? Otonwe kin 


j den unhdapiexta, he wicaakiran kin on un¬ 
tapi kta, qa decen unkanpi exta untapi kta. 
Iho miye, toka yukanpi kin en ito 
unyanpi qa niunyanpi kinhan, unnipi- 
kta, qa ix unktepi kinhan hecen un- 
ktepi kta” eya. Otpaze tuka ecen econpi 
kta keyapi. Hecen toka yukanpi kin ekta 
ipi, tuka, inyun, tuwedan en un xni. Tolii- 
ni xuktanka, canpanminma ko, ozuye tanka 
1 au se maka bu Wakantanka naron wicaya, 
qa hecinpi, “De Israel oyate, ovate tokeca 
wahowicayapi, qa nakaha anawicaki kxinpi 
j kta au he, ca tatpe unkupi” ecinpi: qa nihi- 
| ciyapi, qa hanyetu tuka ecehnahan ivorpa 
najin hiyayapi qa tipi xuktanka, xonka xon- 
xona, qa taku yuhapi owasin apardaya naki- 
papi. 

Wicaxta topa qon, en ipi qa hena hece¬ 
kcen wanyakapi qehan otonwe kin en hoxi 
kipi. 

Wicaxtayatapi hena naron qehan, He un- 
j hnayanpi kta, on heconpi, ecin, tuka wi- 
i caxta wanjikxi ekta ye wicaxi qa tanvan 
i iwanyake wicaxi. Unkan wicakapi: qa 
j oye hdapi kin ohinivan, wokovake, wakxica, 

| qa taku yuhapi owasin hduxnaxna inyang 
j hdapi. 

Unkan otonwe ohna akiranpi qon ekta 
| ipi, qa “Taku yutapi waxakadan kta” keve 
i ciqon, iyecetu keyapi. 


Isantanka otonwe Hdepi. —Isantanka 
otonwe tankinkinyan ota hdepi. Wanji 
New York eciyapi kin he wicaxta, winorin¬ 
ca, xiceca ko owasin owicawapi unkan, 
kektopawinge ece opawinge zaptan, qa 
sanpa wicemna sanpa xakowin (8517,000) 
keyapi. Hehan wanji Philadelphia ecivapi 
kin en kektopawinge ece opawinge topa qa 
sanpa napciwanka (409,000.) Hehan wan¬ 
ji tokeca Baltimore eciyapi kin en kektopa¬ 
winge ece opawinge sanpa wikcemna xakpe 
qa sanpa napciwanka (109,000.) Hena 
wiyohiyanpata (deta. Hehan Rara wakpa 
kin de okarkiya/yi^jOniniyowanca iyahde 
kin hen otonwe New Orleans eci¬ 

yapi. Unkan lu^Kektopawinge ece opa¬ 
winge sanpa wicemna topa sanpa zaptan 
(145,000) owifcawapi. Minixoxe mdote 
kin en otonwe wan Saint Louis eciyapi, qa 
hen kektopawinge ece wikcemna xahdogan 
sanpa wanjidan (81,000) owicawapi. Iho 
hena otonwe zaptan tankinkinyan hdepi qa 
hehan kitana aoptetu ociptetu otonwe opa- 



Wowapi onspepi kin waxte. 


Wioatc cin. 

Agate Anpaocinxice win Rosa Mdota 
kin ekta makoce wiyopeyapi icunhan tan- 
can nina wanyazan ka. Yuxtanpi kin he¬ 
han ranye ca Kapoja tipi kin ekta watom 
ahdapi. Alidapi kin ehantanhan najin oki- 
hi xni, qa ixtima napeinwanka hehan t a. 
Mde Iyedan ekta Wakantanka oie naron 
wicada qa wohduze en ope cin ehantanhan 
wanna waniyetu ake wanji tuka ohinniyan 
icimani qa, ota naron xni qa tanyan okarni- 
ge xni qa ope xni. Hececa exta wicoran 
xica econ kin on nina iyope iciya. Taku 
xica econ kin ohdake ca lie micicajuju ve 
eya, Jesus Wakantanka Cinhintku kin 
cekiya. Jesus towaonxida hecedan wacin- 
yan heon wartani kin owasin kicicajujupi 
qa tanvan nagi va naceca unkecinpi. 

__W 

Wikoxka wan gu qa T.\. — Waxicun 
wikoxka wan peta icahda taku token xkan 
unkan, taheyalce kin ide. Wanhdake cehan 
hnaxkinyan se tankata inape ca magatu 
iyang ya keyapi. Nina gu, qa anpetu han- 
keya ta keyapi. 










































TSHIE JTSOES®. 


ST. IM1 !..nn\» SEPT., 1851. 

Communications for the paper should be address¬ 
ed, postpaid, to the editor, Fort Snelling, or to E. D 
Neill, St. Paul. 

Terms.— Twenty-Five cents a year, in advance. 

(gathering’* 

I ROM THE TRADITIONARY HISTORY OF THE 
MDEWAK ANTONWAN DAKOTAS. 

Some of the leading Dakota men still ex¬ 
press a preference to the English, and others 
esteem themselves worthy of the particular 
regard of the United States, because they 
and their fathers did not aid the British. 
The Mde-wa-kan-ton-wans now live in sev¬ 
en villages, which number from 228 to 700 
souls, under seven acknowledged chiefs, 
and as many second chiefs, who are still 
more under the control of fur companies, 
and individual fur traders, than they are 
under the influence of the officers of the 
genera] government. They number at the 
present time 2,000, according to the cen¬ 
sus of 1851. 

The same leaven-like influence which has 
long been operating, still operates, and 
several of these little bands are being rent 
into still smaller fragments. Those chiefs 
are most influential who are the best 
friends of the trade. To this day some of 
the chiefs complain that traders assume the 
responsibility of making appointments 
among them. 

Six, is the chief of the largest of the sev¬ 
en bands, which is located on a beautiful 
prairie on the south side of the Minnesota 
river, twenty-five miles from its mouth. 
Tiu-ta-ton-wan, Village-on-the-prairie, is 
the Indian name of that village, and Prairie- 
ville is its proper English name. Next as we 
descend the river is O-ya-te-xi-ca, bad-peo¬ 
ple. This is Good Road’s band, contigu¬ 
ous to which is that of Sky Man, Re-ya-ta- 
o-ton-we, inland village, so denominated 
because they formerly lived back from the 
river at Lake Calhoun. This band is call¬ 
ed the Lake Calhoun band. These two 
bands are on the north side of the Minne¬ 
sota, eight miles from Fort Snelling. Oak 
Grove is the name of this place. On the 
opposite side of the river, a few miles lower 
down is Black Dog. Dakotas have given 
this band, wich is very small, the signifi¬ 
cant name of Ma-ga-yu-te-xni, they do not 
eat geese, because it has been their prac¬ 
tice to sell the geese which they kill, at the 
fort. Grey Iron is their Chief, and is ex¬ 
tensively known by the name of Pa-ma-ya- 
zan. mv head aches. 


On the Mississippi, a little below St. 
Paul, lives His Scarlet People, chief of the 
Kapoja band. The Dakota name of this 
village has been adopted by the white peo¬ 
ple. The signification of Kapoja is light , 
and was applied to this band, it is said, be¬ 
cause in moving with all their effects upon 
their back they travel as lightly as if they 
had no burdens to carry. 

At the head of Lake Pepin is Red Wing. 
Shooter is the name of the Chief of this vil¬ 
lage, which in the Dakota dialect is called 
Re-mni-can, hill, water, wood; because it is 
near a hill belted with wood and water.— 
Next and last is Wabeshaw, Bounding or 
Whipping Wind is the Chief, and Ki-yu- 
ksa, break in two, is the appellation which 
has been given to the band on account of 
their disregard to the custom of the Dako¬ 
tas which prohibits marriage between blood 
relations. 


The Treaty with the Idewa- 
kaiitonwan and Warpekiite 
bands of" Dakotas. 

The treaty was signed at Mendota, Aug. 
5th, by which the above named bands ceded 
to the U. S. all their lands in Minnesota and 
Iowa. 

A reserve is granted them on the Minne¬ 
sota river commencing at Little Rock, 
which is about fifty miles by land, from 
Traverse des Sioux, and extending up the 
river ten miles wide on each side, to Yellow 
Medicine and Chatanba rivers to which 
they are to remove within one year after 
the ratification of the treaty. 

On the ratification of the treaty the chiefs 
are to be paid the sum of 8220,000 to be 
used by them in the purchase of provisions, 
to defray the expenses of their removal, and 
settle their affairs generally, as shall be de¬ 
termined in open council. 

In opening farms erecting mills, smith- 
shops, school-houses &c., is to be expended 
$30,000. 

In annuities to be continued fifty years : 


“ 1 Agricultural fund $12,000 

“ 2 Goods and Provisions 10,000 

“ 3 Education 6,000 

“ 4 Cash 30,000 


By the two treaties concluded between 
U. S. and four divisions of*the Dakota tribe, 
about 30 millions of acres of land have been 
added to the possessions of the U. S. and 
most of it is in Minnesota. Much of it is of 
an excellent quality, well timbered.and well 
watered. It is an inviting country to 
cramped up New England farmers, who dig I 
among the rocks and hills. Here is room 
enough, a rich soil, and healthy climate. j 
If the Dakota treaties should be ratified 


by Congress, there will be paid to the Indi¬ 
ans on the Minnesota river annually, for 
fifty years: 

For agricultural purposes $24,000 

Goods and Provisions 20,000 

Manual labor schools 12,000 

Cash (including the old annuity) 85,000 
Making an aggregate for the fifty 

years cash $4,250,000 

“ “ other purposes 2,800,000 

Immediately after the treaty at Mendota 
was signed by the Indians, of whom about 
sixty stepped up and made their marks, be¬ 
ing led off by Crow, who was the first to 
sign and the only Indian who wrote his own 
name, the commissioners, Col. Lea and 
Gov. Ramsey, gave them a few words of 
very appropriate, and healthful advice, on 
various subjects connected with their future 
well-being, but particularly on the subjects 
of temperance and schools. The advice 
given was well worthy of the most serious 
consideration of those to whom it was ad¬ 
dressed. The Indians did listen to it with 
deep interest, as it was closely and plainly 
interpreted to them by Mr. Alex. Farri- 
beault. Many of them will remember it. 

The day after the treaty was signed, the 
Mde-wa-kan-ton-wan War-pe-ku-te bands 
who were parties to the treaty, were paid 
$30,000, in cash at the St. Peters’ Agency. 
The money was a part of an arrearage due 
the Mde-wa-kan-ton-wans under the provi¬ 
sions of the treaty of 1837. It is the same 
which has sometimes been ^spoken of as a 
School Fund, and has for the last twelve 
years been the occasion of vast evil to the 
Dakotas and their missionaries. 

Each individual man, woman and child 
received $9 except the chiefs and principal 
soldiers who were paid, the former $100, 
and the latter $50 each. 

The Dakotas are not misers. When they 
have cash they circulate it. They always 
evince a strong passion to buy something 
with their money. They seem to be as 
earnest about it often, as infants are to lay 
hold of the flame of the candle, and with 
about as much wisdom. Within one week 
after the payment, the Indians had pur¬ 
chased one hundred and seventy-five or two 
hundred horses and mules, for which they 
paid from $30 to $100 a head ; making an 
aggregate, probably, of over $12,000. One 
hundred of the horses at least, will be dead 
at the expiration of six moons. Some will 
take care of their horses and they will live 

through the winter. 

I r 

This sprinkling of cash refreshed Minne¬ 
sota; but the sprinkling of $12,000, was 
| immediately followed by the ringing rattle of 
the remaining $18,000. 






































It didn’t go to liquidate old debts neither. 
—That would he too much like throwing it 
away, to suit Indians. That would not ex¬ 
actly accord with their ideas of human liber¬ 
ty. In such matters they very much resem¬ 
ble some white men. The old debts can 
still live on without money as they have 
done. They will buy something. Pork 
and flour were made to be eaten,—money 
was made to buy with. Buy that first which 
they fancy, they want most, if there is mon¬ 
ey enough, by all means buy something. 
The Indian has no pocket nor purse. With 
him it is “cash in hand,” till be can find 
some one to give him something in ex¬ 
change for it. 

The Dakotas have at least one redeeming 
quality. The bauds of the Mississippi and 
Minnesota river are temperance Indians 
generally.—There are exceptions. There 
has been a great temperance reformation 
among them,—a thorough reformation. 
They have been lifted up from the ditch of 
beastly drunkenness, and set upon their feet. 
They have been sober for years, as they 
had before been drunk for years. Twelve 
years ago they bade fair soon to die, all to¬ 
gether, in one drunken jumble. They must 
be drunk—they could hardly live if they 
were not drunk—Many of them seemed as 
uneasy when sober, as a fish does when on 
land. At some of the villages they were 
drunk months together. There was no end 
to it. They would have whiskey. They 
would give guns, blankets, pork, lard, flour, 
corn, coffee, sugar, horses, furs, traps, any 
thing for whiskey. It was made to drink— 
it was good—it was wakan. They drank 
it,—they bit off each other’s noses,—broke 
each other’s ribs and heads, they knifed each 
other. They killed one another with guns, 
knives, hatchets, clubs, fire-brands; they 
fell iuto the fire and water and were burned 
to death, and drowned ; they froze to death, 
and committed suicide so frequently, that 
for a time, the death of an Indian in some 
of the ways mentioned was but little thought 
of by themselves or others. Some of the 
earlier setlers of St. Paul and Pigseye re¬ 
member something about these matters. 
Their eyes saw sights which are not exhibi¬ 
ted now-a-days. 

If the Dakotas do not continue a sober 
people it will be the fault of the white 
man. 

“Shame burn his face to cinder” 
who is wretch enough to furnish whiskey to 
such a people. 

One of the provisions of the late treaty 
is, that the traffic in ardent spirits shall for¬ 
ever be prohibited over the whole extent of 


the territory which they have sold. Many 
of the chief men have often expressed a de¬ 
sire for such a provision when they should 
sell—It is granted by the treaty. Will Con¬ 
gress ratify it ? It would certainly injure no 
one—It would bless multitudes. 

The Indians at Kaposia are becoming dis¬ 
orderly, in consequence of some base man 
or men at St. Paul, selling them whiskey. 


Sketch trcBii the Old Testa- 
meast. 

Benhadad was the chief of a people, cal¬ 
led Syrians, who do not exist any more, as 
a separate nation, but many hundreds of 
winters ago, they lived among the hills, in 
a far distant land, and near the rising sun. 
On one occasion he went on a war party a- 
gainst the chief of the neighboring province 
of Samaria. He surrounded the town of 
the Samaritans, so that they could not go 
out of, nor come in to the city. At last the 
people in the town, were obliged to eat the 
dung of birds for food, and even that could 
not be bought except at a great price. One 
woman was so hungry that she was forced 

like a certain Ojibwa mother to eat her own 
child. 

The chief of the Samaritans had a very 
heavy heart because his people were so 
hungry, and he began to say that the Great 
and Good Spirit, must be very bad to allow 
this suffering, and he determined to send a 
man to cut off the head of one who prayed 
daily to the Good Spirit, who made all 
things. 

When the messenger arrived, the good 
man whom the Good Spirit loved, said, tell 
your chief, that on to-morrow, their will be 
plenty of flour and corn in the town. The 
chief when he heard this message and saw 
the large army of Benhadad still encamped 
around the town, could not believe that the 
good man, whose name was Elisha, spoke 
the truth. On this account the Great Fath¬ 
er of all men, told Elisha, to say to the chief, 
thou shalt see the flour and other food, but 
thou shalt not eat of of it. 

It seems that there were in the town at 
that time four men, afflicted with a very bad 
disease, which rendered them more unclean, 
than the small pox does the Dakota. They 
talked with each other, and determined that 
if they had to die, they might as well die, in 
the camp of Benhadad, the Syrian, their en¬ 
emy, where there was food. 

On the same da^- about sun-set, these men 
went to the camp of the Syrians, but lo 
“there was no man there.” Says the Bible 
which relates the story, “the Lord had 
made the host of the Syrians, to hear a 
noise of chariots” and they supposed that 
their enemies were near, and in their flight, 
left their tee-pees, and their horses tied as 
they were at sunset, and all their goods, and 
fled for their life. 

These four diseased men went about 
from tent to tent, as you sec by the picture, 


and ate, and drank all they wanted, and car¬ 
ried off much silver. 

They then returned to the city, and told 
their friends what they had seen. On the 
next day, the Samaritans rushed forth to the 
camp of their enemies, and were no longer 
hungry as Elisha said it would happen, and 
their chief was trodden down by the feet of 
the crowd and died, fulfilling also the speecli 
of Elisha to him, 

“Behold thou shalt see it with thine eves, 
but shalt not eat thereof.” N. 

St. Paul. 


Killed by Lightning. —On the 16th Au¬ 
gust, at Wabeshaw, three adults, Indians, two 
males and one female, were killed by light¬ 
ning, and a number of others were seriously 
injured. It is a reiparkable fact that a child 
who was in the arms of the woman es¬ 
caped. 

Obituary. 

Departed this life at Kaposia on the 15th, 
of August, Argate Anpaocinxicewin, aged 
about 70 years. She was received as a 
member of the Church, at Lac qui Parle, 
and baptized Dec. 20, 1840. She was ad¬ 
vanced in life, having grand children grown 
before she first heard the gospel. From her 
infancy she has been accustomed to move 
over the prairies, and through the wood*, 
mostly carrying a heavy burden. She then 
learned to dress skins, cut up meat in proper 
form for drying, and make moccasins; but 
before she was received into the church, her 
sight had failed so that she was far from ex¬ 
pert in the latter business. As she was not 
acquainted with any other business by 
which she could support herself, and have a 
fixed home, much of her time was spent in 
moving from one place to another ; and she 
never was for more than a few months at a 
time in a place, where she could attend sta¬ 
tedly on the preached gospel. Unable f<> 
read, she could not acquire much religious 
knowledge, and though she held fast her 
profession, amidst reproach, and persecu¬ 
tion, she could not well be said to adorn it. 
Though poor, unlike most of her people, she 
was very averse to begging ; and seemed 
willing, even when weak from disease, as 
well as old age, to do what she could to help 
herself and those about her. For some 
months before her death, she manifested 
much contrition of heart and grief on ac¬ 
count of her sins. She professed to trust in 
Jesus alone and we hope she may be found 
at last among the blood-bought throng at 
the right hand of the throne. W. 

Ate—my father. 

Niyate—thy father. 

Atkuku—his or her father. 

In a—my mother. 

Nihun—thy mother. 

Hunku—his or her mother. 

Micinkxi—my son. 

Nicinkxi—thy son. 

Cihintku—his or her son. 

Micunkxi—my daughter. 

Nicunkxi—thy daughter. 

Cuwintku—his or her daughter. 

















PUBLISHED MONTHLY BY THE DAKOTA MISSION.—G. H. POND, EDITOR. 

VOL. 1. ST. PAUL, MINNESOTA, OCTOBEK, 1851. NO. 12. 


Matthew Chapter 5. 

43. Tuwe canteniciye cinhan, he cante- 
yakiye kta, tuwe nicipajin kinhan, he ya- 
kipajin kta, eyapi ece qon he wanna naya- 
ronpi. 

44. Tuka mix heciciyapi, Tona nicipa- 
jinpi exta hena cantewicakiya po ; qa tona 
niyaxicapi exta hjma wicayawaxte po; qa 
tona niciyuxepi exta hena tantanyan ecawi- 
cakicon po ; qa tona acanksiksiya nicuwapi 
exta hena cewicakiciciya po. 

45. Hecen Ate yayapi, marpiya ekta 
yanke, cin he cinca niyanpi kta. Iye wi 
tawa on wicaxta xice wicaxta waxte ko 
aojanjan wicaya ece : qa oran owotanna qa 
oran owotanna xni ko sakim amagaju wi¬ 
caya ece. 

48. Hecen Ate yayapi, marpiya ekta 
yanke ecaca waxta kin he nix iyecen ecaca 
waxte po. 

Iho, tficaxta xikxicaya cantekiciyuzapi 
qa xikxicaya okiciranyanpi kin, hena Wa- 
kantanka etanhan xni. “Tuwe tanyan cante 
makiyuze ca canteinakiye cinhan, he mix 
eya tanyan cante wakimduze ca cantewakiye 
kta; qa tuwe xicaya cante makiyuze, ca 
makiyuxe kinhan, he mix eya xicaya cante 
wakimduze ca wakimduxe kta,” wicaxta 
apa ecinpi. Tokakiciyapi, xa kiciktepi, qa 
pa kiciyuzapi, qa yuha iwakicipi ece kin, 
he hetanhan icaga. 


Owasin Wakantanka ate yapi keiciyapi 
tuka hececa. Iye hecen cante yuze xni, 
qa hecen econ wicaxi xni tuka. Toka exta 
cantekiye unxipi ; qa tuwe xicaya taku 
ecaunkiconpi exta, itkom tanyan ecakicon 
unxipi. Wakantanka oran waxte kin he 
iwanyag unixipi, qa ecen econ unxipi Tuwe 
econ qa Wakantanka ate ya keye cinhan, 
he wicake kta. Owasin econpi unkanx 
wicowaxte kta tuka. 

Dakota and English. 

Dakota apa tatanka ecedan wacinyanpi. 

The buffalo is the whole dependence of 
some of the Dakotas. 

Waziyata ta ota keyapi, 

It is said that there are many moose to 
the north. 

Dakota wanjikxi tarinca nom qinpi oki- 
hipi, 

A few Dakotas can carry each two deer 
at a time. 

Dakota xonka ota wicayuhapi, 

The Dakotas keep a great many dogs. 

Xonktokeca xongidan ko ota, 

Wolves and dogs are plenty. 

Xonktanka akan wicayotankapi ece, 

Horses are used to ride on. 

Apa waranksica ito cekiyapi helian ku- 
tepi, 


Some first pray to the bear and then 
shoot him. 

Mato ote terika keyapi, 

It is said that the grizzly bear is hard to 
to kill. 

Magatanka, maga magaxekxecadan ina- 
gaksica ko ota, 

Swan, geese brant and ducks are plenty. 

Capa, ptan, natpagica, # skeca, dokxinca, 
sinkpe ko, hena hinyajicepi on ha wicayu- « 
zapi, 

The skins of the beaver, otter', martin, 
fisher, mink, and muskrat are taken for the 
fur. 

Dakota woteca odepi eca, wotihnipi eya¬ 
pi ece; qa watutka odepi eca, wakutepi 
eyapi; qa takur owasin odepi eca, wihnipi 
eyayi eca, 

When the Dakotas hunt large animals 
(as deer,) they call it hunting food ; when 
they hunt only small animals, they call it 
shooting; and when they hunt any and ev¬ 
ery thing, they simply call it hunting. 

It will be observed in this lesson, that the 
names of the buffalo and the deer are de¬ 
rived from that of the moose ; the names of 
the horse, wolf, and fox, from that of the 
dog; and the names of the swan, brant, 
and duck from that of the goose. 


i 




































































Iin nija Skadau INiiiliiiaketii. 


>Vi Ici SO, 1851. 

Mitakuye taku wanji ito eciciyapi kta. 

Tokar wanmayadakapi qon he ehan Wi 
akenom hehanyan wi iyohi wanmayahdakapi 
kta epe ciqon, iyena wanna ihuniwaya. I- 
yakenonpa kin he de miye wanmay adakapi 
Wanna mazaska ota amayusotapi, qa Dako¬ 
ta ota macinpi xni seececa on amayuxtanpi 
qa amatakuni kte xni tuka. Tuka Dakota 
hunr takumayanpi, qa cante waxteya ma- 
yawapi, qa macinpi kin he on ito tokata ekta 
nakun iyomaptedan kte ca keyapi nawaki- 
ron, qa waxte wakidaka. Apa mayadawapi 
tuka cistina mayadakapi. “Nitanka qex 
waxte kta tuka” emayakiyapi ece. 

Tokata wi akenom hehanyan ake vvani kta 
kemakiyapi qa on imduxkin. Tuka wi 
uom ito malicn mahnakapi, qa Wi teri tokar 
tanm kinhan, lielian hetanhan ake ohnihde- 
tnakiyapi kta keyapi. Tuka hehan tona 
upematonpi cinpikinhan, kangikagapi wan- 
jidan iyopemaye kta keyapi. Tokaheva 
kaxpapi nomnana imayacinpi, tuka he 
ehan inacistina on heconpi. Wi nonpa 
niahen mahnakapi kta keyapi epe ciqon, 
ecen econpi kinhan, nina imacagedan kta 
keyapi. Hehan tuwe tohan wanmavake 



[z] Woteca wan Girappi eciyapi wak- 
aga pi kin de iyececa. Warupakoza 
wan Ostrich eciyapi oyakapi qon ma- 
koce wan Africa eciyapi kin he en icaga 
eniciyapi qon. Woteca kin de ix eya 
makoce kin he en icaga. Taku hulia 
topa ton maka amaikin de iyotan han- 
ske ca owanyag waxte He nom ptecedan 
yuha tuka ocin xice xni. Can wan hu 
kin taku pepe ota aicage cin he ape kin 
yuta ece. Woteca ituunpi hecapi tuka Waxicun wanjikxi vuzapi qa wa nuyanpi wi- 
! cayuhapi. Wanji Isantanka makoce en aupi qa otonwe wan Philadelphia eciyapi kin 
heciya wicota wanyakapi. Wanuyanpi yuhapi exta, waqin kiyapi xni, qa nakun wato- 
! kxu kiyapi xni. Wanyakapi kta hecedan on yuhapi. W. 


[z] This picture represents an animal, 
called the Giraffe. Tliis, like the Os¬ 
trich, a picture and description of which 
we gave in the last number, inhabits the 
land toward the rising sun, called Africa. 
It is one of the tallest, and most beautiful 
of four footed animals. Like a horse, it 
defends itself by kicking. It feeds chiefly 
upon the leaf of a peculiar kind of tree. 
They are not useful animals, like the ox, 
or the horse. The writer once saw one 
in the city of Philadelphia, where it was 
exhibited by the owner as something 
wonderful. 


einhan kitana atanka wanmayake kta. 

Tuka tona macinpe kin hena tuwe ma- 
kaga hecinhan, kohan cajipikin qupi kta,! 
Tona hecannonpi kinhan, Witeri hepiya! 
ok ini wanmayahdakapi kta: 

Dakota Tawaxitku kin he miyedo. 

Ehanna uncixicadan wan asanpi suta 
onxpa manon qa yuha kinyan iyaye ce can 
wanji en iyahe. Unkan xungidan wanji i 
asanpi suta kin he cin rinca; en ye ca un-| 
cixicadan kin nina yaonihan, tan waxte qa 
rupahu xuno waxtexte rinca, keciye. 

Awicakehan yadowan unkanx taku kin- 1 
van un kin owasin nixnana wicaxtaniyatapi 
kta, epe kta tuka ce, eciya. Uncixicadan ; 
kin hena naron unkan on waranicida qa; 
dowan hinhda. I hdukawa unkan hecehnana! 
asanpi suta onxpa yapa un qon he makata 
hinrpaya. He xunxidan yapa inyanke ca 
temya iyeya. 

Tona niyatanpi, qa on nihnayanpi kta e 
taku waxte ece eniciyapi kin hena kowica- 
yakipapi ce kta. T. 

Sagdaxin wax tanin xni. —Wanna 
ehantanhan waniyetu xakpe he ehan Sag- 
daxin wan, John Franklin eciyapi, waziya- 
atakiya itoheya tokiya watom iyaya tuka 
naharin hdi xni. Nina odepi tuka hecerin 

tanin xni. 

' . 

Wicaxta orciwAPi.—Maka sintomniyan,! 
Waxicun Ikcewicaxta ko iyorpa wicayawa- 
pi ehan vioyawa tanka ece kektopawinge. I 
Waniyetu wikcemna yamni ecaeit wicaxta 
henakeca ?api ece keyapi; qa wihiyayedan 
cape iyohi wicaxta kektopawinge yamni 
sanpa opawinge topa /api ece keyapi. Eca 
owancaya kapi, 

Oiyvwege kin en Waxicun wakan yu¬ 
hapi, Ixtahdezc eciyapi, minin te ciqon, he 
lawicti itokaga ekta kiha. 


[«] Wapaxa oran oyakapi. 

Sagdaxin makoce kin den unpi, qa Kara 
mdote kin den wopeton tipi qon he ehan 
Mdewakantonwan wacekiyapi, qa Warpe- 
tonwan, Warpekute, Sisitonwan Ihankton- 
wan ko om waziyata itoheya Raratonwan 
kin azuye wicaipi. Ozuve tanka tuka toka 
kin tokiya iyayapi tanin xni, qa tipi wanji- 
dan ahdipi. 

He iyohakam Mdewakantonwan wan I- 
xkatapi eciyapi, Sagdaxin wopeton kici ki- 
cige, ca timahen canunpa yanka; tuka tiyo- 
bo?a erpeya keyapi. Ixkatapi hecon keyapi, 
tuka Dakota apa “Wicaxta tokece” keyapi, 
qa akinicapi ece. Wopeton kin ix Pagonta 
eciyapi keyapi. 

He ehan wanna Dakota Mdewakanton¬ 
wan wopeton taku otakiya on wacinwica- 
yapi, qa wopeton wanice einhan terike kta. 
He isanpa ehanna qehan, wopeton wanica 
kex tanyan unpi tuka. 

Wopeton he ktepi on etanhan Sagdaxin 
maza owasin ito, anaptapi keyapi. He te- 
riya econpi, qa on oyate kin teriya ivotan- 
han iyekiyapi. Cardi mazasu ko, wanice 
ca mazayartakiyapi wanice, ca xina wanica. 
Hecen wicaakiran, qa wicacuwita. Hen 
ito, wicakijapi; tuka taku icaki japi eca, ito 
candi on magaga iciyapi ece kin, hecece 
xni; candi ee kax nicapidan. Kitan ser 
waniyetu inapapi. Tuka wanna wfetu, qa 
canwapa icage cehan, tinwicakte qon, he ito 
kaxka ayapi, qa Sagdaxin Mdeyata yukanpi 
kin hen aipi kta keyapi, qa Rara olina oka- 
rpa eyaya. Hotanke tawakpa olina tatohe- 
kiva aye ca ocim Mdeowenape kin en ai. 
Wicaxta opawinge ecen opapi, tuka apa 
canwankapi, qa tahepi narinana hdicu aye 
ca ecen tonanan okaptapi. Ake Mdeowe- 
napi kin hetanhan apa namnipi, qa kaxka 
ayapi qon he nakun hdicu, qa wicaxta wi- 
norinca koya kaza xakpe okaptapi. Hena 
xakpepi ixnana, Mdewakantonwan oyate en 
hehan, waditakapi qa waxte on cante sutapi, 
kacen epca. 


Tuka Tatepsin tunkankixitku, Wapaxa 
eciyapi qon, he e iyotan keyapi. 

Hena xakpedan hetanhan yapi, qa Kipik 
(Quebec) en ipidan. Wapaxa waditake ca 
ihdaxke, ca Sagdaxin napi kin en erpeiciya. 
Tuka he Dakota ovate onxiwicakida qa wa 
wapidakiye kta on hecon. 

Canduhupa sunta wan, Pagonta on can- 
nunpa yanke ciqon, he on ito apapi, qa ki- 
vuxkapi. Wapaxa nina yuonihanpi, qa wo- 
xongya cantekiyapi, qa Wicaxtayatapi ta- 
wanapin wan napinkiyapi. “Dakota xako- 
winkiya manka ce,” eye cehan, iyena 
wicaxtayatapi tawanapin qupi keyapi. Tu- 
wewe wanapin kinhenanapinkiya hecinhan? 
Xakowin kiya Dakota yukanpi keye ciqon 
hetukte ecen ka dehan tanin xni; tukadena 
eepi kacen epca : 

Mdewakantonwan, Warpekute, Warpe- 
tonwan, Sisitonwan, Ihanktonwan, Ihank- 
tonwanan, Titonwan, hena ovate xakowin 
ka seececa. Wapaxa kici ipidan qon, hena 
wanjidan kax token eciyapi kin tanin xni. 
Wawimunga kex tuwedan sdoce xni ece. 

Kipik en awaniyetupi, qa makoxice, 
rdirdi eyapi kin he owa ececapi keyapi. 

Iho Wapaxa hecekcen econ, qa piya 
wopeton tiyopa wicakiyurdoke ca Oyate 
tanyan ecawicakicon eciyapi kta iyecen 
oranyan. Dakota icagapi ehantanhan tuwe¬ 
dan wayuwaxtekta on Wapaxa kapa oyakapi 
xni. 

Hececa tuka tanyan un xni. * Sonka 
wicayanakiwizipi, qa xicaya cantekiyuzapi, 
qa napeyapi, qa on wowixtece icicagapi kin 
he owihanke xniyan yeye kta. Wapaxa 
taku xice cin xni nak.ax, najica un, qa 
okaga Hoka watpa he olina e t a keyapi, 
tuka owihanke xniyan oran waxte on tanyan 
otanin kta. Wakute atkuku pejihuta wicaxta 
yuha un tuka keyapi. 

Dakota hecen oyakapi nawaron qa ecen 
omdaka. 

Tamakoci: tawicu kici okar iyaya. Wetu 
hehan okini hdi kta. 




































TK!I OAlWm MU®. 


ST. 1'AI L, OCT., 1851. 


Communications for the paper should be address¬ 
ed, postpaid, to the editor, Fort Snolling, or to E. D 
Neil!, St. Paul. 

Terms. —Twenty-Five cents a year, in advance. 

To Subscribers. 

This number completes the first volume 
of the Dakota Tawaxitku. What we feared 
for it has not arrived, and what vve hoped 
for in its favor has been more than realized. 
It has found numerous and hearty friends at 
home and abroad, to all of whom we now 
tender our grateful acknowledgements. To 
mention names would, perhaps, be invidious 
and we forbear. We cast our eyes back on 
the past, and forward to the unknown and 
untried future; hope brightens, and we 
“Thank God and take courage.” 

The expenses of the “Friend” for the 
year, exclusive of the purchase of type, has 
been, $357 99 

Recipts for the same time by subscription 
$160, and about $20 by donation. The 
excess of expenditures over receipts has 
been generously supplied by the American 
Board of Commissioners for Foreign Mis¬ 
sions. 

The expense of printing the Dakota por¬ 
tion of the sheet is nearly twice as much as 
that of the English, while we receive very 
little pecuniary assistance from Dakota sub¬ 
scribers. There are but few readers among 
the natives, and those few' are poor. We de¬ 
sire to give the “Tawaxitku” to all the In¬ 
dians who will read it, whether they can pay, 
for it or not. The subscription price of 
twenty Jive cents was insufficient to support 
the. paper without a much wider circulation 
than we could hope for, but vve have re¬ 
ceived more of the public favor, thus far, 
than we expected. The publication of the 
“Friend” is an experiment which we do not 
think has been sufficiently tested. It is the 
purpose of the Mission to enlarge the sheet, 
raise the subscription price to Jifty cents, 
and continue it another year. 

The following is the action which the 
Mission took on this subject at its last annu¬ 
al meeting, which was held at Traverse des 
Sioux, September 12th. 

“The committee on the Dakota Paper, 
beg leave to present the following report: 

When the subject of starting such a paper 
as the Dakota Tawaxitku was first agitated 
at our spring meeting, in 1850, and when 
the final arrangements by which it went in¬ 
to operation were made at the fall meeting 
of the same year, it was not expected that it 
could be made to sustain itself by subscrip¬ 
tions. The amount received in this way 
lias been more than we anticipated. 


T wo objects were proposed to be accom- i 
plished : 

First, by the means of a small monthly 
sheet to excite in the Dakotas themselves a j 
desire for education, and 

Secondly, to communicate among the 
white population in our vicinity and else¬ 
where, some facts in regard to the Dakotas, 
which would lead them to a more just under¬ 
standing of their character and wants. 

Mow far these objects have been accom¬ 
plished we are not prepared to say. 

The paper was at first received with great 
enthusiasm by the Dakotas who were able to 
read it. A number subscribed for it, some 
of whom have paid their subscription. They 
wait for its appearance with some impatience, 
and read the numbers with interest, Their 
complaint is, that it is too small. The pa¬ 
per seems, however, to have excited but little 
interest among those Indians, and at those 
villages where education had not previously 
made some progress. We think that on ac¬ 
count of the Dakotas themselves, the paper 
should be continued. How far it has ac¬ 
complished and is accomplishing the second 
object had in view by the Mission, viz: 
properly influencing the white population 
in regard to the work of civilizing and 
christianizing the Dakotas, we are not in¬ 
formed. The opinion of Rev. E. D. Neill, 
is that it should be enlarged. 

Having made these statements, your com¬ 
mittee would now recommed : 

1st. That the Dakota Tawaxitku, be en¬ 
larged by one half its present size, and as 
regards the disposition of matter in both 
languages conducted on the same principles 
as heretofore. 

2d. That the subscription price be raised 
to fifty cents. 

3d. That the Mission ask the Board to 
appropriate one hundred dollars to aid in 
carrying on the paper for the ensuing year. 

4th, that the present editor with whose 
past labors we are satisfied, be requested to 
continue to conduct the paper.” 

The report of the committee was adopted 
by the Mission. 

The first No. of the second vol. of the 
Friend will be published about the 1st. of 
January, 1852. It is important that all ivlio 
intend to subscribe for the paper should for¬ 
ward their names at once. Those subscribers 
who do not forward their names till after 
two or three numbers have been issued, gen¬ 
erally call for back numbers when there are 
none for them. By forwarding your names 
at once, you will obviate all difficulty which 
might otherwise arise from this source. 

Then while the subject is present to your 
minds, send in your names and half-dollars, 
and we will embark together on the un¬ 
known future, trusting that the gentle breath 
of a beneficent Providence will swell our 
sails, and that we shall outride storms un¬ 
harmed, and complete the circle of another 
year in joyful hope for the ever approaching 
future. 

N. B- Twelve copies of the 2d vol. of 
the Friend will be sent to a single address 
for fvc dollars, twenty-five copies for ten 
dollars, or fifty copies for twenty dollars. 


[a] Gatherings from the Tradi¬ 
tionary BSistory of the !tSde- 
wakantonwan Dakolas. 

Wabashaw. 

While the English had possession of what 
is now Minnesota, and while they occupied 
a trading post near the confluence of the 
waters of the Minnesota and Mississippi 
rivers, the Mde-wa-kan-ton-wan Dakotas 
sent the “bundle of tobacco” to their friends, 
the Wa-rpe-ton-wan, Si-si-ton-wan, and I- 
han-kton-wan bands, who joined them in an 
expedition against the Chippewas of Lake 
Superior. Notwithstanding the great 
strength of the party, they found and scalped 
only a single family of their enemies. 

Soon after their return to their own coun¬ 
try, a quarrel arose between a Mdewakan- 
tonwan named Ixkatape (Toy) and their 
trader. The Indian name of the trader was 
Pagonta, Mallard Duck. The result of the 
quarrel was, that one day as the unsuspect¬ 
ing Englishman sat quietly smoking his In¬ 
dian pipe in his rude hut near Mendota, he 
was shot dead. 

At this time some of the bands of the Da¬ 
kotas had learned to depend very much 
upon the trade for the means by which they 
subsisted themselves. At an earlier period 
it would have been to them, a matter of 
trifling importance whether a white man 
wintered with them or not. 

In consequeuce of the murder, the trade 
was temporarily withdrawn. This was at 
that time a severe measure, and reduced 
these bands to sufferings which they 
could not well endure. They had no am¬ 
munition, no traps, no blankets. For the 
whole long dreary winter, they were the 
sport of cold and famine. That was one of 
the severest winters that the Mdewakanton- 
wans ever experienced, and they had not e- 
ven a pipe of tobacco to smoke over their 
unprecedented misery. 

They hardly survived. On the opening 
of spring, after much deliberation, it was 
determined that the brave and head men 
of the band should take the murderer, and 
throw themselves at the feet of their English 
Fathers in Canada. Accordingly, a party 
of about one hundred of their best men and 
women, left Mendota early in the season and 
descended the Mississippi in their canoes to 
the mouth of the Wisconsin. From thence 
they paddled up the Wisconsin, and down 
the Fox river to Green Bay. By this time, 
however, more than half their number had 
meanly enough deserted them. While they 
were encamped at Green Bay, all but half-a- 
dozen, a part of whom were females, gave 
up the enterprise, and disgracefully returned, 
















bringing the prisoner with them. The cour¬ 
age, the heart, the grit of the Mdewakan- 
tonwan band might have been found in that 
little remnant, of six men and women. 

Wabeshaw, the grandfather of the pres¬ 
ent chief who bears that name, was the man 
of that truly heroic little half-dozen. With 
strong hearts, and proud perseverence, they 
toiled on till they reached Quebec. 

Wabashaw, placing himself at the head of 
the little deserted band, far from home, and 
friends, assumed the guilt of the cowardly 
murderer, and nobly gave himself up into 
the hands of justice for the relief of his suf¬ 
fering people. 

After they had given him a few blows with 
the stem of the pipe, through which Pagon- 
ta was smoking when he was killed, the 
English heard Wabashaw with that noble 
generosity which he merited. 

He represented the Dakotas as living in 
seven bands, and received a like number of 
chiefs medals; one of which was hung a- 
bout his own neck, and the remaining six 
were to be given, one to each of the chief 
men of the other bands. 

It would be highly gratifying to know who 
were the persons who received those six 
chiefs medals ; but although not more than 
one century, at the longest, has passed, since 
Wabashaw’s visit to Canada, it cannot now 
be certainly ascertained to which divisions of 
the Dakota tribe they belonged; it seems 
most probable, however, that the following 
were the seven divisions to w'hich Wabeshaw 
referred, viz : 

Mde-wa-kan-ton-wan, Wa-rpe-kute, Wa- 
rpe-ton-wan, Si-si-ton-wan, I-han-kton-wan, 
I-han-kton-wan-nan, and Ti-ton-wan. 

The names of this little band of braves 
are all lost, but that of Wabashaw.—They 
wintered in Canada and all had the small¬ 
pox. By such means Wabashaw reopened 
the door of trade, and became richly enti¬ 
tled to the appellation of the Benefactor of 
the Dakota tribe. Dakota tradition has pre¬ 
served the name of no greater, nor better 
man than Wabashaw. 

Wabashaw did not, however, end his days 
in peace. The vile spirit of the fratricidal 
Cain sprung up ftnong his brothers, and he 
was driven into exile by their murderous 
envy. To their everlasting shame be it re¬ 
corded, that he died far away from the 
Mdewakantonwan village, on the Hoka riv¬ 
er. It is said that the father of Wakute was 
his physician, who attended on him in his 
last illness. The Dakotas will never forget 
the name of Wabashaw. 

Hindrances to improvement. —The 
greatest of all obstacles to the improvement 
of the world, is the prevailing belief of its 


improbability, which damps the exertions of 
so many individuals. In proportion as the 
contrary opinion becomes general, it reali¬ 
zes the event which it leads us to antici¬ 
pate. 

Surely, if any thing can have a tendency 
to call forth in the public service, the exer¬ 
tions of individuals, it must be an idea of 
the magnitude of that work in which they are 
conspiring, and a belief of the final preva¬ 
lence of those benefits which they confer on 
mankind, by any attempt to inform and en¬ 
lighten them. 

iTInaltoodasi killed. 

This affair took place before the com¬ 
mencement of missionary operations, per¬ 
haps about twenty years ago. Through the 
influence of Mr. Renville, and perhaps oth¬ 
ers, the Dakotas in this part of the Minne¬ 
sota Valley had made peace with some of 
the bands of the'Ojibwas. It was the time 
for the fall hunt, and Mr. Renville in giving 
credit to the Indians, as is customary, urged 
upon the principal men to keep the peace, 
and gave some blankets to a few of the more 
energetic young men, with special instruc¬ 
tions to punish the first individual who vio¬ 
lated it. 

In a few weeks the Warpetonwans had 
encamped in the region of country now oc¬ 
cupied by the Winnebagoes, and the camp 
of Hole-in-the-day, father of the present 
chief bearing that name, ami his band, was 
not far distant. The young men from each 
camp occasionally met in their hunting ex¬ 
cursions. One evening, an Ojibwa brave, 
had accompanied some of the Dakota hun¬ 
ters home, and was now in the soldiers 
lodge. They were encamped near a lake. 
Most of the hunters had already arrived at 
home and were eating of what they had 
brought in, when the camp was suddenly 
thrown into commotion by the shout of vic¬ 
tory. A Dakota young man, whose name 
was Mnahoodan, (Black-haw-bush) had kil¬ 
led an Ojibwa, and was coming home across 
the lake shouting. Before, reaching the 
camp, he was met by Marpeeyasna, (Ratt¬ 
ling Clouds) who demanded his gun, that he 
might break it, saying that he had come for 
that purpose. Black-haw-bush refused to 
be punished in this way, for what he consid¬ 
ered a glorious deed, declaring that he 
would die, befere he would give up his gun. 
It was wrested from him and broken. Then 
drawing his knife he ran to the soldiers 
lodge and commenced cutting it, in defi¬ 
ance of the agreement which had been there 
entered into, to keep the peace. He was 
however, prevented from doing much injury, 
and finally sent home. 

As Mnahoodan had resisted the decrees 
of this council, it now became a question 


whether he should live or die. The next 
morning, some young men were sent to es¬ 
cort the Ojibwa, who had spent the night 
there, a short distance on his way home. 
He was requested to come back with others 
of the Ojibwa braves, in three days, when 
they would learn the result of this case. In 
the mean time, in the Dakota camp, they 
came to the determination to deliver up 
Mnahoodan to the will of the Ojibwas. The 
evening of the appointed day, a company 
of men were seen coming across the lake. 
Before they reached the camp, they fired off 
their guns, and were soon met and escorted 
home by the Dakotas. That night the 
proposition was made to the Ojibwa braves, 
that they should kill Mnahoodan. They re¬ 
fused, asserting that if they did so, it would 
only bring on renewed hostilities. The 
Dakotas assured them that that would not 
be the case, but they very wisely persisted 
in refusing. They were then told to come 
back to that place again after three days, 
when they would see the evidence of the 
desire of the Dakotas to live in peace with 
them. 

The next evening a council of war was 
called, and as they sat around in a circle, 
and smoked the pipe in the soldiers lodge, 
the exciting question of “Who will be the 
executioner 1” went round, once and again ; 
but no one said “Ho.” At length Marpeeya¬ 
sna took up his gun and in the presence of 
them all, loaded it, declaring that if no one 
else was brave enough to execute the sen¬ 
tence, he would do it. 

An hour after Mnahoodan was shot in his 
own tent by Marpeeyasna, and by the com¬ 
mand of the old men, was placed up on a 
scaffold the next morning. Sadness and 
gloom had now gathered over the camp, and 
as soon as that ceremony was performed, 
the Dakotas struck their tents and moved 
towards home. And in a few weeks a war 
party was made up against tke Ojibwas, as 
the only means of allaying the existing state 
of feeling which had been created among 
themselves. S. R. R. 

Lac qui Parle, Aug. 1851. 

Importance of Christian Consistency. 
—Infidelity cannot withstand the force of 
reason and argument; but true godly exam¬ 
ple can come nearer the life-spot of reli¬ 
gion. It knocks at the door of the heart. If 
the truths of Christianity were seconded by 
the devoted and pious lives of all her pro¬ 
fessed disciples, the unbelief of the world 
would soon cease. Private example of god¬ 
liness is what the world most needs.— Spen¬ 
cer. 


The widow of the late Robert Hopkins 
has left the Dakota Mission and gone to her 
friends in Ohio. 














OK 

THE DAKOTA FRJEND. 



PUBLISHED MONTHLY BY THE DAKOTA MISSION.—G. H. POND, EDITOR. 


VOL. II. 

ST. PAUL, MINNESOTA TERRITORY, JANUARY 1, 1851 

NO. I. 


Imnija Skadan, Witeri, 1852. 


Dakota Tawaxitku Kisi. 

IMNIJA SKADAN WITERI, 1852. 
Dakota Mitakuye, Wi nom malien ito 
ahnakapi, qa vviteri tokar tanin kinhan, 
sehan hetanhan ake ohnihde waun kta 
oiciye ciqon, wanna iyecetu. Macistina 
wanmayadaka ece qon nakaha kitanna 
ankadan wanmayadaka. Miye taku ciye 
i nix taku mayaye kta. Iyowinmayakiye 
inhan canwaxteya wi iyohi ekta cilii ece 
ta. Dakota Tawaxitku Kin, emaki- 
/api kin he wicakapi epee ca imawinkta. 
Taku mayaye cin on etanhan iapi wan- 
ikxi iwahnihde qa tukte naronpi waxte 
:a on tanyan unpi kta nace imdukcan 
xinhan hena awakite ca hoxicicahi ece 
Kta. Wootanin wanjikxi nawaron kinhan 
nakun naron ciya ece kta. Iwae cin ana- 
mayakigoptan kinhan okini onxpa pida- 
niciye kta. Tuka hanke Isantanka iwae 
ca hanke dan Dakota epe kta kemakiyapi. 
Wanjikxi ito Isantanka iapi onspeniciciya- 
pi qex, epca ece. Econ utapo ito. Oyaki- 
hipi kinhan iwae cin ocowasin omayaka- 
rnigapi kta. Ho, Koda, Witeri en nape- 
kiciyuzapi kin hecen nakaha napecihduze 
ca yaksape ca tanyan yaun nunwe eciciye 
do. Detanhan piya wacin en unkicihduze 
kte do. 

ITIatthew Chapter VII. 

13. Tiyopa cistiyedan kin he ohna ya 
io Canku wiconte, ekta iyahdeya wanke 
*,in he tankaya, qa tiyopa kin nakun 
tankaya, qa wicota ohna eyaya. 

14. Tuka canku wiconi ekta iyahdeya 
wanke cin he e cistiyedan, qa tiyopa kin 
nakun cistiyedan, qa wicaxta tonanan 
canku kin he iyeyapi. 

Jesus hena hecen eya, tuka wicaxta ota 
Wakantanka tawakunze opapi xni qa tapi 
eca^ xicaya nagi yapi; qa Wakantanka 
♦awnikunze opapi qa tanyan nagi yapi e 
tonanan ece kin he ka. 

Canku tankaya wicon tc iyahde keye 
cin he de e : Token cincin tawacinpi, 
qa token cihcin oiepi, qa token cincin 
oranyanpi, qa taku wakan toktokeca wa- 
cinwicayapi, qa Wakantanka ohodapi xni. 
qa oie kin anagoptanpi xni, qa cekiyapi 
xni qa anpetu wakan ahopapi xni kin he 
canku tankaya qa wicaxta ota kipi,$[a ota 
omanipi. Tuka ihanke kin en wokakije 
terike en iyorpeiceya aya. 

Canku cistiyedan ke cin he de e: Wa¬ 
kantanka ecedan wakandapi, qa cekiyapi, 
qa oie kin anagoptanpi, qa Cihintku, Je¬ 


sus, wacinyanpi qa woartani owasin ayu- 
xtanpi, qa Wakantanka tawakunze kin 
ecen opapi kte rinca canteyuzapi kin 
hena canku cistiyedan kin ee. Wicaxta 
canku cistiyedan akitapi qa omanipi e 
tonanan tuka ihanke kin en wicowaxte 
yanke ca en opapi aya. 

Tona canku tanka ohna yapi kin hena 
owasin tohan nagi yapi kinhan teriyarin 
iyotanhan iyekiyapi kta. Tona canku 
cistina ohna yapi kin hena owasin, tohan 
nagi yapi kinhan tanyerin unpi qa wopida 
iyeiciyapi kta. 

Koda ceciciyace, Ksapa wo, qa canku 
cistiyedan kin he ohna un wo, qa yani kta 
Tuwe icarniyah hecinhan he iye hecen 
econ ni xi. Ito anagoptan wo. 


Wicaxta Tokaheya Km. 

Taku wakan Jehowa eciyapi kin 
Marpiya maka taku ohnaka ko owa¬ 
sin kage ca hduxtankin hehan wicax¬ 
ta wan kage ca Adam eya caxton.— 
Hehan Adam ixtima icunhan Jehowa 
Adam cutuhu wan zujon icu qa he¬ 
tanhan winorinca wan kage ca Adam 
he yuze kta e qu. Adam wicaxta 
tokaheya kin taku wakan ouncage kin 
en kagapi hecen wicaxta ix nana 
ksape ca waxte ; Jehowa waxte daka, 
toope sdonye ca ope kta okihi. Je¬ 
howa can wojupi wicimdeza wan kage 
ca heciya can tona owanyag waxte 
qa tona waskuyeca waxta aicage cin 
owasin icar ye ca Adam tawicu kici 
can wojupi wicimdeza en ewicahde 
qa hewicakiya ; Waskuyeca, can 
aicage cin, ocaje owasin etanhan 
imnahan yatapi kta. Can wanjidan 
on taku waxta taku xica ko isdonyapi, 
wojupi cokaya he cin, heceedan etan¬ 
han yatapi kte xni. Tohan can kin 
he etanhan yatapi kinhan anpetu kin 
he en ntfapi kta ce, eya. Unkan wi- 
cadapi. Unkan winorinca hihnaku 
kici un xni he icunhan wakan xica 
wamduxka iyecen icicage ca wino¬ 
rinca heciya ; Can waskuyeca wan 
Jehowa terinda kin he woyute waxte 
ce. Waskuyeca kin he etanhan ya¬ 
tapi kinhan, yaksapapi kta e Jehowa 
sdonya ce, heon terinda ce. Unkan 
winorinca wicada. Hecen wakan 
xice cin winorinca hnaya unkan wi¬ 
norinca waskuyeca terindapi kin he 
icu qa yute ca hihnaku kin nakun qu, 
unkan wicaxta kin hnayanpi xni, tuka 


awicu ope kta cin, heon ix eyayuta. 
Hecen sakim ihduxicapi. Ihduxicapi 
kin on Jehowa iyope wiycaye ca can 
wojupi wicimdeza kin etanhan tokan 
iyaye wicaya ; tuka onxiwicakida qa 
wanikiya wan wahowicaya. Warta- 
nipi itokam cincanicapi tuka ihduxi¬ 
capi iyohakam cinca wica winyan ko 
ota kagapi, qa hena kiciyuzapi, qa 
tehanhan nipi on kohanan wicaxta 
ota ayapi. Tohan can kin he etanhan 
yate cinhan, anpetu kin he en ni/e 
kta eciyapi qon, tancan kin he ke 
xni. Nagi kin he ihdutaku ni kte 
xni he ka. Adam waskuyeca kin he 
yute xni unkanx nagi tancan ko owi- 
hanke wanin tanyan un kta tuka.— 
Cinca nakun owasin tanyan unpi kta 
tuka. Waskuyeca terindapi kin he 
yute cin, anpetu kin he en induxice 
ca ihdutakuni xni; qa tancan waniyetu 
opawinge napciwanka sanpa wikeem- 
na yamni ni exta, hehan ta. Wicaxta 
hiyeye cin owasin Adam tawicu kici 
etanhan icagapi, qa Ikce wicaxta 
Waxicun ko owasin Adam unkinman- 
pi, qa unkihdutakunipi xni. Taku 
Jehowa terinda kin he Adam econ, qa 
hecen wicon/e iyahde iciya, nnkan 
cinca wicaye cin hena taku xica iya- 
pemni icagapi. Ihnuhan taku Jeho¬ 
wa terinda hecanon kin Terike kta 

W. 


ce. 


Dakota Tawaxitku Kin Kicagapi. 
Mitakuye : 

Wanna waniyetu ota Dakota om 
waun qa Dakota imacaga se ececa. 
Tanyan iniyoptapi kta wacin. Mdo- 
kehan makoce wiyopeyakiyapi qa he¬ 
on detanhan taku owasin tokeca kta 
naceca. Okinni wetu hepiya Isan¬ 
tanka he yusutapi qa yuecetupi kta ; 
kinhan kohanna oniciyakapi kta. Tu¬ 
ka detanhan mazaska yatonpi exta 
heon tanyan yaunpi kta epee xni.— 
Tona Dakota wicoran erpeye xni wa- 
cannipi kinhan, owasin waniyetu ota 
wokoyake waxte qa woyute waxte 
yatonpi qeyax heon tanyan yaunpi 
kte xni. Tuka woonspe ayakitapi, qa 
wicoran waxte ayakitapi qa Wakan¬ 
tanka oie anayagoptanpi kinhan heon 
tanyan iniyoptapi kta. 

Waniyetu kin de taku wanji ihni- 
hdemakiyapi. Dakota iapi wowapi kin 


he maza on kagapi kta. Wanna eca- 
dan econpi kta naceca.h / 

Nakaha mitawin hunku ti kin en j 
unyakonpi. Wiyohiyanpata makoce 
wan Massachusetts eciyapi kin he de- ' 
tu. Wanakaja makoce kin den Ikcewi- 
caxta ota yakonpi, tuka hena owasin 
toki iyayapi tanin xni. Apa Waxicun 
wicoran onspeiciciyapi' qa Isantanka 
icicagapi. Hena wanjikji wanmdaka. 
Tipi waxtexte, maga waxtexte, wa- 
nuyanpi ko ota wicayuhapi. Qa apa 
wiyorpeyatakiya iyoptapi. Hena na¬ 
kun wanna Isantanka icicagapi. Tuka 
apa iye atkuku oranpi okipe wacinpi 
hena owasin wa iyecen skan aye. 
Hena can xeca iyecen icaga—adetka 
wanica. Hena owasin ^api. Nix ito 
owacin po. Yaksapapi kinhan pida- 
niciyapi kta. Maga tankinkinyan hdu- 
mdu po; tipi suta icicaga powanunyan- 
pi wicayuha po—wowapi onspeicici- 
yapo qa Taku Wakan oie kin ana¬ 
goptan *po. 

Nakaha axkatudan Sagdaxin wo¬ 
wapi wanji micaga. Waniyetu terike 
kta wamnaheza wanistina yakagapi 
keya, heon nakun iyomakixica. Qa 
mdokehan Mazaxa wannaheza taku- 
dan kage xni sdonwaya. Hehehe, 
epca waun. Waniyetu ihunniyan wi 
teri kta naceca. Upiyahdeya, Inyang- 
mani, Wamdenica, Mazaxa,.Ixtarba, 
wanakaja Dakota,wicoran erpeyayapi 
unkanx taku yutapi ota yatonpi kta 
tuka. Koxka owasin minihece wi- 
caxi po. Wetu kinhan maga tankin¬ 
kinyan kaga po. Wanna waniyetu ota 
aniciranpi wetu ota teriya yaunpi. 
Detanhan togye oranyan po. 

Nitakuye, 

TAMAKOCE HE MIYE. 
Hawly, Nov. 15, 1851 


Wacipi Icunhan Wicaxta wan ta 
Keyapi. —Woyakapi unkan itokaga ekta. 
Waxicun wacipi ece kin hecen econpi 
unkan koxka wan hanska waxte wacipi 
opa keyapi. W^acipi tuka icunhan koxka 
qon he ihnuhanna makata irpaya. He ito. 
token econ qa irawicaye kta kecin, qa 
hecon kecinpi,tuka hecen xkanxkan, xni 
wanka wanyakapi qehan, iwanyakapi un¬ 
kan, inyun, wanna t a keyapi. Owasin 
inihanpi qa wacipi xkanpi qon enakiyapi. 
Tuwe xni van tae ca wowinihan rinca ece. 


















































































— 


Dakota Tawaxilku Kin Kicagapi. 

Arab Owicayakapa. 

Wiyohiyanpata ekta itoheya oyate wan Arab eciyapi. Taku otakiya on Dakota 
iyeecapi. Re eciyapi kin he qa Wakpa minixoxe cn okitahedan makoce vvanke cin 
he owancaya akidececa kin Arab tamakocepi kin he ix eya iyececa. Tnka Miniso- 
ta makoce kin tinta owancaya wato yukan ece kin kecece xni; iye tamakocepi kin 
en wato wanistina. 

Arab oyate kin wanasapi xni ece, tuka tarinca wanuyanpi tatokadan ko onota 
icaryapi qa hena wokoyake yapi, qa woyute yapi ece. 

Unhdaka unpi qa tukte wato yukan iyeyapi eca hen ito etipi ece. Wanuyanpi 
ecadan wato temyapi eca ake ihdakapi ece. Ilececa nakax tuktedan finsaya 
iyotankapi xni; qa tuktedan makoce amaryapi xni. 

Dakota optaptayedan yakonpi kin he ix eya iyececapi, qa ohiniyan unhdag yakon- 
pi. Optaye kin owasin wi caxtayatapi wanjikxidan yuhapi, qa hena “ Xeik ” ewi- 
cakiyapi. Hena wacinwicayapi tuka wanji reyata iyeyapi kta eca ecen econpi ece. 

Wicaxtayatapi ihdakapi cin eca ito kohan wicaxta wanjikxi, otankadan kin hena 
iwicawange ca wicadapi eca, iye wicaxtayatapi tihdarpa ece. Oyate he wanyakapi 
eca iyorpa hecen tihdarpapi. 

Wicaxta kagapi kin de Arab ti wanji kagapi. 


( 


t 



Dakota tipi tawa iyecece xni 
wandaka. Dakota toxu ota unpi 
qa hmiyan econpi ece kin hecen 
econpi xni. Yamni kiya cankuye- 
ton can ehdepi qacokaya kin hena 
can hanskaska unpi; titanka ya- 
kagapi kta hececa se ececa. He- 
han miniruha can ehdepi kin ecen 
akarpapi, qa akantu cokaya can 
hanskaska ehdepi qon inkpa kin 
en ecekcen haronta iyakaxkapi, 
qa tipi anokatanhan haronta kin 
makakin hehanyan iyahdeyapi, qa 
wihute ipaspe kin en iyakaxkapi; 
liecen tateyanpa kex, kawanke 
xni. (Winorinca tatokandan hin 
yuhmunpi qa hena miniruha kaga¬ 
pi.) Tipi omdotonton econpi qa 
ticokaya xina ehnakapi qa non- 
pakiya tipi. Uman winorinca ta- 
, wapi qa uman kin ix wica tawapi. 

Etipi eca, hminyan iticagapi, qa 
hocoka kin hen hanyetu wanu¬ 
yanpi najin wicakiyapi ece. He- 
f cen xonktokeca wicaxta xica ko 
owi cakihipi xni. 

Ihdakapi kta eca wihute ipaspe 
owasin yujunpi qa toxu ko owasin 
witaya partapi, qa warpayeca opeya Camed qinwicakiyapi. Camed eyapi kin lie 
wanuyanpi yuhapi, qa woxongya wowidagkiyapi. Tokexta tokata he nakun oindake 








kta. 


Arab ixnana xuktanka dusduzahan qa waxtexte yuhapi, qa cincapi kin ivecen 
tewicarindapi. 

Xuktanka kin winorinca xiceca ko ora icaga ece, qa tuwe xuktanka ton 
eca kici wakxica wanjidan un qa kici miniyatkan wanjidan un, qa cincaya liececa 
se ececa ece keyapi. Wowapi wakan kin en, “ Wicaxta ouxika tacincadan tawa” 
caje yatapi kin ix eya hececa. 

Arab wokoyake tawa kin, Dakota tawa iyececa. Tuka Dakota wapaha codan 
unpi, qk.hanpa ohan unpi ece kin hecen econpi xni. Iye sicodan unpi qa wapaha 
kitonpi ece. Wanjikxi wawokihipi kin hena wapaha akezaptanptan cen icitakihna 
okunwanjidan unpi, qa hehan xina zibzipedan opapon mazazi, iyakan aihdarpapi 
ece keyapi. 

Arab winorinca kin ixta repin samkiyapi qa ilia kin tokiyapi ece. 

Arab tawicu tonpi eca worpapi, qa winorinca wanjikxidan yuzapi xni. 

Watokiconpi sa. Ivoxka tuwe witkotkokc c a tinwicakte kex, wicaxtayatapi kin 
en ctonxfe xni Tinktepi kin he takuyapi iye atayedan tokiconpi ece. Tinwicakte 
kin lie e rinca kte wacinpi tuka lie okihipi xni eca, takuya wanji exta ktepi. He¬ 
cen owasin wipe yuha yakonpi, qa kokicipapi ece. 

Arab Dakota nakun sakim Jesus oie owicakiyakapi kin hena ecekcen anago- 
ptanpi unkanx togye rin unpi kta tuka. “ Wicaxta kin on wicixta qa wicahi kin on 
wicahi erpeyapi kta, eyapi qon he nayaronpi; tuka miye, Watokiconpi xni po, 
eciciyapi. * * * * Toka kin kiyuxe, qa nikiyedan un kin he cantekiyapo 

(■yapi ece qon he nayaronpi; tuka miye, heciciyapi, Toka kinhee cantekiva po ” 
.lusus eya’ 

Imnija Skadan. t. 


Mazazi qapi ocanku. —Den eya, Isan- 
lanka, Speyun wicaxta om kicizapi o- 
vakapi ece qon he elian Isantanka makoce 
onxpa ohiyapi, tuka mazazi rinca, wi- 
vopeyapidan yapi ece kin lieca ota hen un 
keyapi. Maka mahen maka icaliiya hi- 
veye ca nina qapi ece. Mazazi ota yukan 
on etanhan Mazazi makoce eya caje 
vatapi iyececa. Itokaga Wiyorpeyata en 
okitahedan lieciya tehantu, tuka Waxicun 
mazaska waste dakapi ece. Tehantu qa 
lahejii makoce onxika; qa taku yutajii 
mini ko terika keyapi. Waneya onota 
hduhapi kex, apa tahepi akiran tapi ece. 
Makoxice nakun on fapi sa keyapi.— 
Waxicun wan heciya yapi opa unkan ta¬ 
hepi canku ohna taku ixta on wanyaka 
hena ecen wowapi kaga unkan wowapi 
kage cin he de onxpa cistiyedan owakage 
/•a dawa kta. 

“ Canku ohna yawa amda unkan xonka 
xonxonaa kektopawinge sanpa wikcemna 


zaptan t a mdawa. Hehan xonka wakan 
kin ix kektopawinge topa qa sanpa opaw- 
inge napciwanka <a inadawa. Wanuyanpi 
kin ix kektopawinge yamni sanpa opaw- 
inge xakowin sanpa wikcemna zaptan ta. 
mdawa. Hehan wicaxta hnakapi mdawa 
unkan opawinge napciwanka sanpa wi¬ 
kcemna xakpe qa sanpa yamni. Canku 
wanjidan kin he ohna omaka wanjidan 
hepiya wicaxta kektopawinge zaptan tapi 
nace imdukcan ” ce, eya wowapi kaga. 
Iho henake sar mazazi iyotandapi qa en 
tancan wakihduxnapi tuka hetanhan ta- 
kundan waxte wanhdakapi kte xni. Wi¬ 
caxta apa mazaska on teriya oranyanpi. 
Wowapi wakan kin ix decen eya : “ Ma¬ 

zaska waxtedakapi kin he takun xica 
owasin hutkan kin ee ce ” eya. 

Wakantanka ateyapi qa ohodapi kin he 
waxte qa mazaska ota tonpi kin e waxte 
xni. 


The Dakota Alphabet. 


NAME. SOUND. NAME. SOUND. 


A 

ah 

as a 

in far 

0 

0 

as 

o ra go 

1! 

be 

“ b 

“ but 

P 

pc 

u 

j) “ pea 

C 

che 

“ ch 

“ cheat 

Q 

qe 

indescribable 

D 

de 

“ d 

“ deed 

R 

re 

high guttural 

E 

a 

“ a 

“ say 

S 

se 

as 

s in sea 

G 


low r guttural 

T 

te 

(C 

t “ tea 

H 

he 

as h 

in he 

U 

00 

ce 

oo “ noon 

I 

e 

“ e 

“ see 

W 

we 

u 

w “ we 

J 

je 

“ si 

“hosier 

X 

she 

a 

sh “ sheet 

K 

kc 

“ Jc 

“ key 

Y 

ye 

£( 

y “ yeast 

M 

me 

“ m 

“ me 

Z 

ze 

u 

z “ zeta 

N 

ne 

“ n 

“ neat 






The vowels represent each but one sound. 
G represents a low guttural or gurgling 
sound. R represents a rough hawking 
sound higher than that of g. Besides their 
simple sounds, c, k, p, s, t, and x, have each 
a close compound sound which cannot be 
learned except from a living teacher. They 
are printed in italics when they represent 
these sounds, except k, which is never ital¬ 
icised for this purpose ; but q is used instead 
of it. The last named letter might as well, 
perhaps, be expunged from the Dakota al¬ 
phabet, and k held responsible for the per¬ 
formance of this service. When n follows 
a vowel at the end of a syllable, except in 
contracted words, with very few" exceptions 
it is not full but sounds like n in tincle, an¬ 
cle. 

It was intended that the Dakota orthogra¬ 
phy should be strictly phonetic and it fails 
but little of being so. To learn the names 
of the letters is to learn to read it, and no 
English scholar need spend more than a few 
hours, or even a few moments in learning to 
read the Dakota language. 

Conjugation of a Dakota Transi¬ 
tive Verb Indicative Mood Indef¬ 
inite Tense. 

SINGULAR AND SINGULAR. 

3. 3. Ba, He, she or it blames him, her 
or if. 

3. 1. Maba, He &c., blames me. 

3. 2. Niba, He &c., blames thee. 

1. 3. Waba, I blame him, &c. 

1. 2. Ciba, I blame thee. 

2. 3. Yaba, Thou blamest him, her or it. 

2. 1. Mayaba, Thou blamest me. 

SINGULAR AND PLURAL. 

3. 3. Wicaba, He blames them. 

3. 3. Unbapi, He blames us. 

3. 2. Nibapi, He blames you. 

1. 3. Wicawaba, I blame them. 

1. 2. Cibapi, I blame you. 

2. 3. Wicayaba, Thou blamest them. 

2. 1. Unyabapi, Thou blamest us. 


numbers and three persons in each nu\ .1 < 
In the native American languages they. 1, 
of transitive verbs is as much affected by i 
objective case, which the verb governs, a I 
by the nominative; and the verb has a du * 
al as well as a singular and plural numbers 
Hence a single tense, in one of these lan; 
guages, of a transitive verb should have 3< 
distinct forms, instead of six as in the Euro v 
pean languages. But as in English we fo 
the most part use only five forms, the secom 
person being the same in both numbers, si 
in Dakota there are several instances ofdif 
ferent numbers being expressed by the samj 
form, so that the whole number of forms ii 
only twenty-six. 

In the example here given the verb con 
sists of a single syllable, and the pronouipi 
all appear before it, but in verbs ot severe I 
syllables, the pronouns frequently appear 
after the first, and sometimes after the sec-| 
ond or third syllables. To speak the pro¬ 
nouns in the proper place is one of the most 
difficult things to acquire in learning the 
language. 


Con jngatiou of an Intransitive Da¬ 
kota verb, Indicative Mood, In¬ 
definite tense. 


SINGULAR. 


3. 

person 

Ta He she or it died or dies. 

2. 

a 

Nit a, Thou died or diest. 

1 . 

« 

Mata, I died or die. 



PLURAL. 

3. 

person 

Tapi, They died or die k 

o 

6C 

Nitapi, Ye died or die. 

1 . 

a 

Untapi, We died or die. 



PLUPERFECT TENSE. 

3. 

person 

Te ciqon, He had died. 

2. 

(( 

Nite ciqon, Thou, &c. 

1. 

a 

Mate ciqon, I, &c. 

3. 

u 

Tapi qon, They had died. 

o 

<c 

Nitapi qon, Ye had died. 

]. 

u 

Untapi qon, We had died. 


The future tense of all Dakota verbs is 
formed regularly after the same manner, by 
kta or kte after the verb, in place of ciqon, 
and qon as te kta he will die, Tapi kta they 
will die, &c. 

Dakota verbs have only these three ten¬ 
ses, but even neuter or intransitive verbs 
have usually a possessive form or voice.— 
The possessive pronouns, w r hich in English 
are usually placed immediately before the 
nouns which they qualify,-in Dakota mostly 
form a part of the verbs with w'hich the 
nouns are construed thus, supposing the sub¬ 
ject or nominative of the verb to be Xunka, 
(a dog) the verb ta will be conjugated as fol¬ 
lows : 


DUAL AND SINGULAR. 

1. 3. Unba, I and thou blame him. 

1. 3. Wicunba, I and thou blame them. 


F0SSE53IVE VOICE, INDICATIVE MOOD, INDEF¬ 
INITE TENSE. 

SINGULAR. 


PLURAL AND SINGULAR. 

3. 3. Bapi, They blame him, her or it. 

3. 1. Mabapi, They blame me. 

3. 2. Nibapi, They blame thee. 

1. 3. Unbapi, We blame him. 

1. 2. Unnibapi, We blame thee. 

2. 3. Yabapi, Ye blame him. 

2. 1. Mayabapi, Ye blame me. 

PLURAL AND PLURAL. 

3. 3. Wicabapi, They blame them. 

3. 1. Unbapi, They blame us. 

3. 2. Nibapi, They blame you. 

1. 3. Nicunbapi, We blame them. 

1. 2. Unnibapi, We blame you. 

2. 3. Wicayabapi, Ye blame them. 

2. 1. Unyabapi, Ye blame us. 

REMARKS ON THE ABOVE CONJUGATION. 

In the above example the English is 
put in the present tense, but the same form 
of the verb, which we call the indefinite 
tense, is used for what we call in English 
the imperfect and perfect tenses. In like 
manner w r e have put most of the English 
pronouns in the masculine gender; but the 
pronouns in Dakota are not varied on ac¬ 
count of gender, nor is the pronoun of the 
third person generally spoken, or written, 
except in the objective case plural. Where 
a transitive verb is used without an objective 
case expressed, an objective case of the 
third person singular is understood. Where 
a verb is used without a nominative, in like 
manner a pronoun nominative of the third 
person is understood, which must be singu¬ 
lar unless the syllable pi, is suffixed to the 
verb. This pi, seems to belong to pronouns 
rather than verbs, though it is suffixed to 
verbs in the indicative mood whenever the 
subject of the verb is plural and has life, 
also w’hen the verb governs an objective 
plural of the first or second person. 

In the European languages the numbers 
and persons of verbs have reference only 
to the nominative case to the verb, and in 
most of these languages a verb has only two 


3. Xunka kita, Ilis dog died or is dead. 

2. Xunka Nicita, Thy dog, &c. 

1. Xunka Makita, My dog died. 

PLURAL. 

3. Xunka kitapi, Their dog dies or is dead. 

2. Xunka nicitapi, Your dog, 8cc. 

1. Xunka unkitapi, Our dog is dead or 
dies. W. 


Wakanxica Tawakunze. —Wakanxica 
iyokipiyapi oranyanpi wanji de e : Wa¬ 
xicun nom watoin yukanpi tuka ito taku 
akinicapi unkan ecen kicigepi. Tokaheya 
iapi ecedan ekiciyapi tukaocim akicipapi, I 
qa iyakicirpaypi. Hecen xkanpi unkan 
ocim mini oiyorpeieiyapi qa sakim minin 
tapi keyapi. Tuwe Wakanxica tawakunze 
opa eca, onhanketa teriya waakipa ece, 
keyapi kin, he wicakapi. Kicigepi kin 
he Wakanxica tawakunze wanji ee. 

Hitunkakanpi. —Matuxka wanji iye 
cinhintku kin heciya; Cinx, detanhan 
kxankxanyan mani xni wo; canku owo- 
tanna ohna ya wo, eciya. 

Unkan ix, Ho ate, niyoie kin iyuxkin- 
yan owakipe kta, tuka tokaheya niye ito 
ecen econ wanciyake kta wacin ce, eya. 

Nicinca token econpi kta yacinpi kin- 
han, niye tokaheya ecanonpi kta iyececa. 
Taku waxte econpi kta, qa taku waxte 
onspeiciciyapi kta iw r ahokonwicayakiyapi 
kinlian tanyan ecanonpi kta. Tuka ito, 
niye tokaheya hecen onspeniciciyapi, qa 
ohna opiniriyapi kta. Kinhan, nicinca 
iyecenteconpi kta. T. 


Wicate cin. —Take capxun wi kin en 
anpetu iyake yamni he ehan Wakan^ 
yankk Kara mdote kin en t a 


































irais wmmm* 

7»T. PAUIjj MINN., JANUARY, 1852. 

Communications <or thp paper should lie ad- 
' dressed, postpaid, to the editor, Fcrt Snelling, or 
to E. D. Neill, St. Paul. 

Terms. —Fifty cen*s a year, in advance. 
Printed at the office of the Minnesota Democrat. 


To the Friend’s Readers. 

The Dakota Tawaxitku has been kind¬ 
ly nurtured by the sympathetic words and 
generous acts of its friends, and hence it 
has outlived the days of infancy. With 
features improved and size enlarged, the 
infant of 1851, now, at the opening of 
1852 goes out in the bloom of youth, to 
greet old friends with a “ Happy New 
Year.” 

The Friend is not disposed to push it¬ 
self uncalled into the circles of the great 
but mindful of its humble origin, it will 
be content to sit down with the children 
in the corner and tell a simple Indian sto¬ 
ry. 

We hope the Friend will always be 
characterized by open-hearted modesty 
and decided love for truth, good morals 
and practical religion ; and while its pri¬ 
mary object will be to lead the poor Da¬ 
kota youth to the love of reading, of civ¬ 
ilized habits, and of the Christian doc¬ 
trines, it will endeavor to merit the favor 
of the good in the Christian community. 
‘ If it possesses faults we hope the mantle 
, of charity will be meekly thrown over 
)' them and that it will meet with a hearty 
welcome. 

a May he who takes care of the tender 
7 birds and counts all the hairs of our heads, 
- e ,noted the Dakota Friend as it wends its 
!' -ourse amidst the rough jolts and jogs of 
i hurrying bustling world, and lead it 
a, along in the bright light of his approving 
wide, and then it will fear no foe. 

ITS INDIAN NAME, 

,r* 111 1 

Some persons are afraid to try to speak, 
est the effort should twist, cramp, and 
ireak their jaws; simply because x struts 
'!> between a and i. Now I cannot see 
ow it is any more dangerous to speak 
id. he letter x when it is used to represent 
he sound of sk, as it does in Dakota, than 
'hen it is used to represent that of ks, or 
'z, as it does in Englsh. 

Ki Pronounce Tawaxitku kin as if it was 
rritten , Tau-waii-shee-tkoo-keen, and 
it will slide through your mouth as smooth- 
i and sweetly as any other word and 
ramp your jaws as little. It’s no more 
cult than it was for Henry Obookiah to 
take use of his fingers for a drinking 
up. 


Dakota Lexicon. 

The Rev. Mr. Riggs, of Lac qui Parle 
is gone to N. York, to superintend the 
blication of the Dakota Lexicon. 
Subscribers to the work at Saint Paul, 
ill find their names on the subscription 
t at the book store of W. G. Le Due. 
is hoped that each individual will at the 
West opportunity, pay at least half the 
iount subscribed. 


Dakota Slistorv. 

e can find no written account of the 
itas, from 1702, when Fort Huillier, 
h Le Sueur had built near the mouth 
the Blue Earth river was abandoned, 
the visit of Carver, in the years 176(1 
1767. In this interval occurred 
•bably, an event more celebrated in Da¬ 


kota tradition, than any other; namely the 
visit of Wabexa to Canada, of which an 
account has already appeared in the Da¬ 
kota Friend. We have not been able to 
learn in what year this visit took place. 
It seems to me most likely that it was 
about the year 1760, and that the inter¬ 
ruption of the trade among the Sioux was 
occasioned, as much by the war in which 
the English took Canada from the French, 
as by the Sioux killing a French trader. 
Some ten years ago, 1 was told, by some 
very old Sissitonwan and Warpetonwan, 
of a terrible famine, which occurred when 
they were small children, in which many 
of their people perished. This famine 
was probably occasioned by the want of 
ammunition, owing to the interruption of 
the trade. 

Carver is probably correct, in saying I 
that he was the first Englishman who' 
came among the Sioux. Possessing as 
he did, courage and a strong mind, very 
capable of learning the truth, it is much 
to be regretted that a vain desire of being! 
thought to know more than he did, led | 
him sometimes to write falsehoods for 
facts ; and the account of the winter he 
spent on the St. Peters among the Dako- j 
tas, is the least reliable part of his book. 
No traveller seems to have judged more | 
correctly than he, about the number of 
warriors in the several tribes he visited, 
and he says the Nadowessie nation, by 
which term he designated the Sioux, con¬ 
sists of more than 2000 warriors. These 
are divided into eleven bands. Three of 
these, called the river bands, reside on 
the Mississippi near the St. Croix, and 
are called the Nehogatawonahs, Mawtaw- 
bauntowahs, and Shasweetowahs, which 
have about 400 warriors. These were 
probably all Medevvakantonwan, who long 
anterior to Carver’s time, were divided 
into several bands or villages. 

He says the other eight bands are called 
Nadowessies of the plains, and that he 
found five of them in their country, a lit¬ 
tle above the forks formed by the Blue and 
Red marble rivers. The names of these 
five bands he gives as follows Wawpeen- 
towalis (Warpetonwans,) Tintons (Titons 
j at present,) Assracootans, (probably a 
| misprint for Apacootans the Warpekute,) 

I Schians (Cheyennes, who in consequence 
j of being in league with the Dakotas, were 
I counted a part of the nation, though of a 
different origin, and speaking a different 
language, whence they have their nane 
Shaienna, in Dakota, signifying one who 
speaks a different language,) and the 
Mawhaws. Carver may have seen or 
heard of the Mahas, i. e. Omahas among 
the Sioux; hut it is not likely that they 
then owned any land on the Minnesota 
river, or were a part of the Dakota nation, 
since they were not named with the Iowas 
and Ottoes as owning the country in com¬ 
mon with the Sioux 70 years before; hut) 
residing on the Missouri where the Iowas 
Otoctatas or Ottoes moved into their 
neighborhood a little before Le Sueur 
built Fort Huillier. The other three 
hands he says, dwelt higher up to the west 
of the St. Peters, and their names are 
printed Schiannese, Cliongonscetons and 
Waddapawjistin. Schiannese is probably 
a misprint for Ihanctonse, as otherwise 
we have no allusion to one of the largest 
and most ancient divisions of the Dakota 
nation. The Chongonsceton are proba¬ 
bly the same who are called by Le Sueur 
Songasquitons, and by Hennepin, Chon- 
| gasketon, the ancestors of the Sissiton¬ 
wan, as we infer from these facts: that 
I the name Sissiton is not found in any of 
j the older writers, all of whom mention the 
| Chongasketon putting them between the 
Mdewakanton or Jsanyati and the Ihanc- 
tons and Titons, which is the situation of 
the Sissitons and the Sissitonwan of Lac 
Travers who are still called Chonkaske- 
tonwan, that is dwellers in a fort. XV. 


Lt. J. II. Simpson, will deliver the address 
before the Historical Society on 19th inst. 


For the Dakota Friend. 

A Trsg> B»wn the itlhniesofa 
in 1851. 

We started from Traverse des Sioux, 
on the morning of the 17th of Septem¬ 
ber. It had been rainy for more than a 
week, and as we arose that morning, the 
rain was still heard, pattering upon the 
roof. Before eight however, the storm 
had ceased, and the clouds began to as¬ 
sume a less forbidding aspect. Prepara¬ 
tions were immediately made for embar¬ 
kation. At nine o’clock our company 
were all snugly packed on board the Wi¬ 
nona, a barge of eight tons burthen.— 
This boat is propelled by oars, and ply? 
between Traverse des Sioux and Mendo- 
ta, during the season of navigation, for 
the accommodation of traders and miss- j 
ionaries. 

Our whole party consisted of twenty- 
four persons, nineteen of whom were 
missionaries and their children, who had 
been attending their annual meeting. 
Some were now returning to their sta¬ 
tions, while others were on their way to 
the far East. Besides these, there were 
two French voyageurs, and three Dakotas 
to complete the number. For freight, we 
had ’three horses, sixteen packs of furs 
and a large quantity of baggage belonging 
to the passengers. 

When all were ready, farewells were 
exchanged with those we left behind, and 
our little vessel moved upon the bosom of 
the charming Minnesota. Nothing could 
exceed the variety and beauty of the 
scenery by which we were surrounded, 
as we glided down this “ sky colored wa¬ 
ter.” The dark clouds had now disap¬ 
peared, and the golden edged fleeces 
which remained in their stead, moving in 
majesty through the sky, adorned the 
great archway with the richest drapery, j 
while they sheltered the traveler from the 
otherwise too intense heat of the sun. 
The banks of the river were full, and in 
many places overflowing in consquence 
of the late rains. No ghastly forms of 
uprooted trees, no shelves of dropping 
mud, nor bars of sand, were visible. Ev¬ 
ery object that could be thought disagree¬ 
able, was now covered with the flood. 
We sailed on our winding course 
through banks of living green. The wil¬ 
lows which skirt the stream in rich abun¬ 
dance, bent down by the current were 
actually bowing their heads and kissing 
the water, like things of life: giving an 
example of gratitude for favors received, 
which men would do well to follow. Our 
course that day was bounded for many 
miles by a dense forest of heavy timber; 
occasionally greeted with ari open prairie 
of small extent, covered with tall wild 
grass. No human habitations, nor culti¬ 
vated fields were seen. We had a view 
of nature unalloyed by art; and the day 
passed off with us, mid scenes that would 
almost tempt the Christian to wish, this 
world were his home. Indeed this world 
is beautiful and would he desirable, were 
it not polluted with sin. But heaven is 
vastly more beautiful, and sin is not found j 
there. 

At twilight our vessel was directed to j 
the shore and made fast to a stately elm. 
Prayer being offered to the Giver of all 
good, our cheerful company, some on 
land, and others on board, laid down to 
rest for the night. Before midnight how¬ 
ever, our rest was disturbed. The bright 
moon appeared, all hands were summoned 
on board, the line hauled in, and the Wi¬ 
nona again moved speedily and silently 
down the hold current. At break of day 
we found ©urselves at Prarieville station, 
the village of the notorious Little. Six. 
Here our boat was tied up, and after 
walking a mile, through some mud, to the 
Mission House, we joined in solemn wor¬ 
ship around the family altar, and took our 
breakfast, “ seated at a table once more.” 
After tarrying some two hours at this 
point, we re-embarked for the junction ofI 
the Minnesota with the Mississippi. The 


day was fine, and the view most enchant¬ 
ing. though we saw no more the “ big 
woods.” We passed near several Indian 
villaores, and touching at Oak Grove, left 
a part of our company. Soon after leav¬ 
ing that place, the children on board, who 
were for the first time in their lives ap¬ 
proaching a civilized land, rejoiced at the 
sight of white chimnies in the distance. 
At 3 o’clock, P. M., we looked upon the 
famed “ father of waters,” and the Wino¬ 
na was safely moored under the battle¬ 
ments of Fort Snelling. II. 

Red Wing Village. 


For the Dukola Friend. 

The Sacred Dance. 

The most remarkable society that 
exists among the Dakotas, is that of 
which the jnedicine sack is the badge. 
It is the only generally prevalent so¬ 
ciety which is known among them. 
The Sacred Dance is their bond of 
union and furnishes the name of the 
society itself. It may be regarded as 
the depository and guardian of what¬ 
ever they esteem wakan or sacred. 
The sacred feasts belong to it but are 
of less importance than the dance. 
The latter is made only occasionally, 
the former frequently. None partic¬ 
ipate in the dance but those who are 
members of the society. The feasts 
are not so exclusive ; others are often 
called, but are expected to conform to 
the rules of the feast. At the Dance 
new members arc received and initi¬ 
ated into the mysteries. It is then at 
once the exhibition of the spirit of the 
association and the renewal of the cov¬ 
enant of its members. 

Their badge or medicine sack is 
presented to new 7 members at the time 
of their reception. This is sometimes 
an otter skin, sometimes a mink, and 
sometimes a fisher or other skin. The 
secret power resides not in the skin 
naturally, but after its consecration. 
It holds their medicine. It contains 
also the claws or nails, the beads and 
the little shells with which they shoot 
each other. Their power to kill and 
make alive again resides in this. Ac¬ 
cording to their pretensions, the man 
or woman who enters the society must 
enter through death. Unseen this 
shell or claw must pass fiom the med¬ 
icine sack of the operator, and, enter¬ 
ing into the person, kill him, and then 
the same wakan power must bring 
him to life again. 

A large skin lodge is usually occu¬ 
pied as the centre of operations, the 
door of which is made w 7 ide by throw¬ 
ing up the corners. From this, on 
each side, extends a kind of railing 
some forty feet or more, on which skin 
tents are thrown. The entrance is 
at the farther end. All around in the 
inside of their sanctum sanctorum. 
and along the extended sides, sit those 

U J 

who are called to the dance. Beyond 
this, and near the place of entrance, 
is a fire w T ith great kettles hanging 
over it which are filled with dried 
buffalo meat or other food ; and near 
by lay several packs or bags of the 
same, which are consecrated to the 
feast. The whole village have gath¬ 
ered around and are looking over or 
peeping through the holes of the lents. 
Both actors and spectators have on 
their best garments. The dancers are 
painted all colors, and the women as 
well as men sometimes wear feathers 
in their heads. 

On one occasion, several years 
since, when I became a spectator of 
such a scene, they were all sitting 
smoking the pipe, with the exception. 



















































of one man and two women, who were 
passing round the circle, making their 
sal am , recognizing each one as they 
passed by some title of relationship, 
as father, mother, brother, sister, cou¬ 
sin, &c., and stretching out their 
hands towards each, saying, “ Have 
mercy on me.” From each one they 
waited to receive an affirmative an¬ 
swer. This was the form and sub¬ 
stance of their compact. Having pas¬ 
sed around they took their seats. 
Presently, an old man within the 
lodge, who was master of ceremonies, 
commenced drumming and singing 
with all his might. Some young men, 
who sat near him, joined in the song 
and^shook their rattles lustily. Then 
some others arose and passed round 
renewing their covenant, asking each 
one to have mercy on them. At this 
time three boys were to be introduced 
into their mysteries. They were start¬ 
ed up with their medicine bags, which 
they held in their left hands, while 
the other was stretched out imploring 
mercy. Three times they ran round, 
stooping down as they went and ut¬ 
tering unearthly sounds. As they sat 
down each one said, “ Koda cante 
yuwitaya onximada po.” “Friends, 
with united heart, have mercy on 
me.” 

They rise up and dance inward un¬ 
til they arrive at the holy place of 
their tabernacle, where they continue 
their songs and drumming and dan¬ 
cing for some time, and then, closing 
with a general shout, they return and 
sit down in their places. This is re¬ 
peated many times. In the interval 
some one makes a speech. When the 
last act of the drama is finished the 
new members are put out in the cen¬ 
tre having a place of some size paint¬ 
ed on their breasts. They are to be 
shot there. The old men, who occupy 
the innermost, pray to their gods and 
their medicine sack, and when they 
shoot or pretend to shoot, the neo¬ 
phytes fall down dead ! The brethren 
and sisters cover them up with their 
blankets and there they lie dead, un¬ 
til those who killed them come, and by 
their magic power, restore them to 
life again. At first they say there is a 
frothing at the mouth ; and then efforts 
are made to vomit which result in 
their throwing up the shell or claw 
with which they were shot. Then 
they live again! 

Many years ago a young man, who 
has lately been employed as a teacher 
at Lacquiparle, was initiated into this 
society, but left soon after. His un¬ 
cle was the means of his joining and 
took great pains to instruct him in the 
modus operandi. He was, however, 
so foolish as to swallow the first shell 
given him. Another was furnished 
him with special instructions to keep 
it in his mouth, and produce it at the 
time of his restoration to life. This 
advice he followed. But then he was 
so stupid as not to know when to die. 
Here his uncle came to his aid by giv¬ 
ing him a push and telling him to fall 
down. He obeyed. But boy as he 
was he learned that it was all a decep¬ 
tion. And for having left them he is 
now annoyed and threatened with the 
power of their enchantments. 

They profess not only to kill and 
bring to life again in the manner above 
described, but to have the power of 
actually causing the death of an in¬ 
dividual by their wakan. And so ig¬ 
norant and superstitious are the Da¬ 
kotas generally, that the fear of this 


mysterious influence does, perhaps in 
instances not a few, produce disease 
and death. Some years ago a woman 
declared to me that she had in this 
way caused the death of a man who 
had stolen some valuable articles from 
her. The days of witches are not en¬ 
tirely past. 

The sacred dance is a secret soci¬ 
ety. They say it is the repository of 
mysteries which are not known to the 
uninitiated. But whether any useful 
knowledge is kept from the world by 
this secret institution is more than 
doubtful. Of what use to mankind, for 
instance, is the story of the two great 
snakes which reach round the earth ? 

“ Here are two snakes which surround , 
the earth—one male and the other fe¬ 
male. One lies under the sitting sun 
and the other at the north. Their 
heads touch and their tails touch each 
other.” This is the story. One is 
not made much wiser by the revela¬ 
tion. But there are certain promises 
made to the obedient and devoted fol- , 
lowers. “ If you keep your medicine 
bag you shall have four staves one 
after another and a white or variega- | 
ted crown. If you go on the road to 
the east you will take hold of these 
staves successively, and you will live 
to be old. If you love to make sacred 
feasts you will live to be gray head¬ 
ed.” These are some of their promi¬ 
ses. Then the revealing of the mys¬ 
teries is a horrible affair. “ If you do 
not value these instructions—and if 
yon reveal these things, you will go 
into the earth when you die. If you 
go into the earth—if you go into the 
clouds—if you go into a tree—if you 
go into a stone—wherever you go the 
curse will follow you.” 

They say that, when one of their 
number behaves badly his medicine 
sack is taken from him, and he is no 
more one of them until it is restored. 
But for what crimes do they suspend 
or expel? Not for polygamy—they 
recommend seeking women and hav-1 
ing many wives. Not for licentious- ' 
ness—they practise that, and many of 
them glory in it. Not for drunkenness 
—a few years ago they made many of 
their sacred feasts with whisky. Not 
for gluttony—they recommend that. 
One of the rules of their feasts is, that 
each one must eat up all that is given 
him, or pay something to the maker of 
the feast. If a particle of food is drop¬ 
ped, it is a sin—woartani; it must be 
gathered up carefully. And if one 
eats so much that he vomits it up, he 
spews it into his own dish, and then 
does as “ the dog that is turned to his 
own vomit again.” S. R. R. 

A Fragment from a si mu- 
written Chapter o?i the 

Minnesota Fur Trade. 

§1EUR DV LIJTffl. 

NO. I. 

Before Captain Miles Standish and his 
memorable comrades saw the rocky coast 
of Plymouth, Champlain, the founder of 
the city of Quebec, had penetrated to the 
shores of Mer Douce, (Lake Huron,) and 
learned of the existence of Gaston Rap- 
ins, (Sault St. Marie,) Grand Lac, (Su¬ 
perior,) and the nation of Puans, (VVin- 
nebagos,) living upon a Bay, (Green Bay.) 

Previous to 1060, two voyageurs had 
passed Lake Superior, towards the head 
waters of the Mississippi, and were pos¬ 
sibly the first that traded with the Dako¬ 
tas upon their own soil. 

The persons whose names are preser- 
I ved, that first attempted to engage in 
trade with the Dakotas, were Michael 


Ako, and Picard du Gay, alias Anthony 
Anguello, who Was a native of Amiens, 
and a nephew of Du Cauroi, Abbot of 
Beaulieu. They were the voyageurs 
who left Fort Crevecoeur on the Illinois, 
and acted as the oarsmen of the Francis¬ 
can Hennepin. In April, 1(580, as is 
well known, the party were taken captive 
by the Dakotas of Mille Lac. The out¬ 
fit of these voyageurs was furnished by 
the enterprising La Salle, and was valued 
at about one hundred and eighty dollars. 
Besides this, there were given to Henne¬ 
pin ten knives, twelve shoemakers’ awls 
or bodkins, a roll of tobacco, a parcel of 
needles, and some beads. *»■ 

While Hennepin was at work in the 
month of July, 1680, with the wives of a 
chief, in tending the “European pulse,” he 
had planted upon an isle in Mille Lac, he 
was much gratified by the unexpected ar¬ 
rival from Lake Superior of Sieur du Luth. 
This man was accompanied by five men, 
and was anxious to trade with the Dako¬ 
tas. At his request, Hennepin accom¬ 
panied him to the surrounding villages, 
and acted as a kind of interpreter. Some 
of the villages visited were probably on 
the west side of the Mississippi, as they 
did not reach them until the 14th day of 
August. After they/had exchanged their 
manufactures for peltries, Du Luth re¬ 
turned to the vicinity of Mille Lac, the 
old home of the Medawakantonwans. 
Upon the promise of returning again with 
iron and other commodities, he and 
Father Hennepin were permitted to go to 
Canada, by the way of the Wisconsin 
and Green Bay. Sieur du Luth was a 
man of great enterprise and decision of 
character, and his name is conspicuous 
in the annals of the wars between the 
French and the Iudians of New York. 
He had been absent from Canada two 
and a half years when he arrived in Min¬ 
nesota. Either before or upon his return 
he had caused two Iroquois to be killed, 
who had assassinated two Frenchmen up¬ 
on Lake Superior. This so incensed the 
Five Nations, that they declared war 
against the French. De la Barre, the 
Governor of Canada, did all in his power 
to appease their wrath, but notwithstand- 
ing his protestations, in *the month of 
March, 1684, a band of two hundred 
Seneca and Cayuga warriors, having met 
seven canoes manned by fourteen 
Frenchmen, with fifteen or sixteen thou¬ 
sand pounds of merchandize, who were 
going to trade with the Scious, pillaged 
them and took them prisoners without 
any resistance; and after detaining them 
nine days, sent them away without arms, 
food, or canoes. 

This attack caused the French much 
j uneasiness, as they feared that the 
; English, by forming an alliance with the 
Iroquois, might take possession of their 
| posts at Mackinac, Fort Creveceur, and 
Green Bay, and thus command the trade 
j of all the distant nations. Governor De 
la Barre therefore despatched orders to 
| Sieur du Luth, who was then at Green 
Bay, acting as Lieutenant under Duran- 
I taye, who was commander at Mackinac, 
to come to Canada and state the number 
of allies he could obtain. With great 
speed he came to Niagara, the place of 
rendezvous, with a band of Indians, and 
would alone have attacked the Senecas, 
had it not been for an express order from 
De la Barre to the contrary. 

When Louis the Fourteenth heard of 
this outbreak, he felt, to use his words, 
“that it was a grave misfortune for the 
colony of New France,” and then in his 
letter to the Governor, he adds: “It ap¬ 
pears to me that one of the principal 
causes of the war, arises from one Du 
Luth having caused two Iroquois to be 
killed, who had assassinated two French¬ 
men in Lake Superior, • and you suffici¬ 
ently see how much this man’s voyage, 
which cannot produce any advantage to 
the colony, and which was permitted 
only in the interest of some private per¬ 


sons, has contributed to distract the re¬ 
pose of the colony.” 

The English, taking advantage of the 
embarrassments of the French, in the 
year 1685, one Roseboom, and Major 
Mac Gregory with sixty young men from ] 
Albany, went beaver trading with the far 
nations, and did not stop until they j 
exchanged goods with the Hurons of I 
Maekinac. Denonville, the newGover-J 
nor of Canada, knowing the bravery of j 
Du Luth, ordered him to the Detroit of 
Lake Erie, where he might capture any 
English on their way to Lake Huron. 
With fifty good men, well armed, he 
there stationed himself, and thus gave ; 
security from the Iroquois to the savages 
about Green Bay. In the year 1689, im¬ 
mediately previous to the burning of 
Schenectady, we find him repulsing the 
Iroquois in the neighborhood of Mon¬ 
treal, and though we cannot say with 
certainty, there is a probability that he 
was with a former associate, Mantet, in 
the midnight sack of that town. 

During these difficulties with the 
English, the authorities at Montreal were 
receiving letters from voyageurs at the 
head waters of the Mississippi, from the 
head of Lake Superior and from Lake 
Winnipeg, making proposals for the 
establishment of posts, but they could 
not be granted. The Governor to their 
entreaties replied: “The principal affair 
at present is the security of the colony.” 
Consequently trade began to diminish, 
and the distant tribes to look with long¬ 
ing eyes towards Orange, the tradingposi 
of the British; and in 1723, we find Cad 
walader Colden, Governor of New York 
writing to London these words: “I 
the Indians shall be once convinced tha 
the French cannot supply them with thi 
gooffs they want, or that they are furnish 
ed much cheaper by the English, it wil 
take off the dependence of the remoti 
Indians on the French. * * * * 

What is already done, has had so good ai 
effect, that but a few days ago, eighty In 
dian men, besides women and children 
arrived at Albany, from the farthest nr 
tion, who live about Missilimakenak 
1200 miles distant from Albany. The 
could not be stopped in their design, b 
all the art of the French. * * * 

The language of these Indians is not ui 
derstood by any Christian among us.” * 

Fragments not yet produced, it i 
hoped will fill up some of the gaps, whic 
the reader acquainted with the history 


N 


the early fur trade, west of Lake Mich 


gan may have noticed. 
Saint Paul. 


f. 


Rev. S. R. Riggs, in a communication f 
the Secretary of the Minnesota Historic 
Society just received, says : 

“ A letter from the Smithsonian Institu 
received this morning inform* me that ot 
Dakota Lexicon has been examined by 
committee and approved. Prof. Hen: 
says, ‘ as we are now prepared to procei 
with the printing we shall arrange to hai 
it put to press in New York without dela 
It can in this way have the supervision 
Prof. W. W. Turner, of New' York, one 
the examiners who is well qualified to mal 
any changes which may be required in tl 
grammar.’ One of the examiners, (I su 
pose Prof. Turner,) says, ‘ I have look 
over them both and especially thegramm 
with care and say with pleasure that I co 
sider them a very highly valuable additi 
to our knowledge of the North Americ 
Languages, and w r ell worthy a place in t 
Smithsonian publications.’ 

I expect now to go to New York nf 
week and have the work advance as fast 
practicable. You will please communici 
these facts to the Historical Society of M 
nesota, or so many of them as you may thi 
best. 

The Smithsonian Institute asks me n 
how much money we have raised—wl 
shall I say? Will our Minnesota subscr 
tion realize $500. 

Do the subscribers wish to have a list 
their names published at the close of 
work ? If so I shall be glad to be furnisl 
with a very plainly and correctly writ 
copy of the subscription.” 


fin 

fin 


ton; 

Van 


•tart 

fin 

0w a 

2apt 


toki 

*ant 

«ta, i 
ana 
Van 

Varp 
vanu 
finki 
casta 
Wii 
W'i 
casta 
Wd 
ink 
Aeca 
tan t 
^ica 
*icas 


toliff, 

Inka, 

tficii, 
ICI I 




































" 



VOL. II. 


ST. PAUL, MINNESOTA TERRITORY, FEBRUARY 1, 1852. 


NO. II, 


Imnija Skadan, Wicatawi, 1S52. 

Dakota Tawaxitku Kin Kicagapi. 
Mitakuye : 

Isantanka tamakoce kin eciyatanhan 
svovvapi cicagapi. Wanna wi yamni wan- 
ciyakapi xni vvaun; tukaohiniyan wicaxta 
ota vvanwicamdaka. Qtonwe tanka rinca, 
New York eciyapi, hetanhan nakaha 
wowapi cicagapi Den wahi kin ehantan- 
han wanna anpetu wakan nonpa. Dakota 
iapi wowapi kin he raaza on kagapi kta 
heon den waun ; qa tohan yuxtanpi kta 
hinarin tanin xni. Tuka inarniwicawa- 
kiye kta. Wetu kinhan ake Mdeiyedan 
ekta wakimdotanke kta wacin. 

Niye dnkanpi kin itokagatanhan Ikce- 
wicaxta oyate wan yakonpi, Cakta ewi- 
1U * cakiyapi. Plena wanna waniyetu ota 
wicaxta wakan wicayuhapi qa wowapi 
wakan yawapi, qa heon tanyan unpi 
keyapi nayaronpi. Wicaxta wakan wi¬ 
cayuhapi wanji deciya wanmdaka, qa tipi 
wanjidanohna he kici manka. Wicaxta 
kin he Byington eciyapi. Cakta oyate 
kin wowapi wanjikxi cinpi, qa heon etan- 
han wicaxta kin he deciya hi. Wowapi 


yuzapi, qa kaxka hnakapi. Taakicita kin 
hena ota wicaktepi. Koxut takuwicaye 
cin koya wicaktepi xni tuka teriya wi- 
cakuwapi. He nitunkanxipi, Isantanka 
wicaxtayatapi tanka yuhapi kin he naron, 
unkan iye taakicita kin wanji Koxut 
huwe yexi. He wita wata tanka wan 
ohna ekta i, qa, Koxut icu, qa iye tawicu 
takuwicaye cin hena koya awicahdi.— 
Koxut deciya un kta kecinpi heon etanhan 
huwe ipi, tuka iye togye cante yuza.— 
Taoyate kin teriya wicakuwapi kin hena 
onxiwicadake ea niwicaye wacin. Wicaxta 
kin de nina wanyag ipi, qa mazaska ota 
qupi. Wicaxta winorinca ko owasin 
Koxut ia naronpi kta cinpi. Nina nape 
yuzapi qa hecen isto yazan keyapi. Mix 
wicaxta wakan ece opawinge nonpa cetu 
ora wai qa wanmdaka, tuka nape mduze 
xni; onxiwadaka nakaex. He wicaxta 
oran owotanna dakapi, qa heon nina 
yuonihanpi. Nakalia anpetu kin nitun¬ 
kanxipi yanke cin ekta iyaya keyapi.— 
Henana nakaha ociciyakapi kta. 

TAMAKOCE. 

New York, Dec. 22, 1851. 


Hitfnkakanpi. —Wicaxta 


'tona raaza on karwicakiye kte cin, hena icimani yapi, unkan wanna 
wanna ecadan yuxtanpi kta. 

Hchan deciya taka wanmdake ca na- 
waron wanjikxi ociciyakapi kta. Otonwe 
kin de tanka rinca, qa wicaxta ota rinca. 

Owancaya kektopawinge ece opawinge 
zaptan keyapi. Tipi kin tankinkinyan 
qa waxtexte, Canku ota qa tanka, tuka 
toki mda exta, wicaxta winorinca ko ota 
wanmdaka ece. Canpahmihma nakun 
ota, tohini owanji najinpi xni. Tajuxka 
se yakonpi. Wicaxta ota wijicapi qa taku 
waxte ece yuhapi, tuka nakun wicaxta 
warpanicapi qa woda yukanpi kin heca 
wanwicamdaka. Deciya tipi wakan tan¬ 
kinkinyan ota, qa anpetu wakan eca wi¬ 
caxta, winorinca, xiceca ko hena ektakta 
yapiece. 

Wicaxta tanka ota den unpi, tuka wi- 
•caxta wanji nakaha axkatudan hi kin 
hecedan nina yuonihanpi. Isantanka heca 
xni—Sagdaxin heca xni—Waxicun rinca 
heca xni. Waxicun yukanpi kin akotan- 
han makoce wan wanke cin hetanhan u. 

Wicaxta kin he, Koxut eciyapi. He 
wicaxtayatapi tuka iye taoyate kin tanyan 
unpi kta akita; qa hecen wicaxtayatapi 
tokeca wan he kici kiciza tuka ohiye xni. 

'“‘I Unkan wicaxtayatapi unman qon oyate 
tokeca ekta wacekiya i qa heciyatanhan 


)U 

.3 

Ml 

iooi 

a.^E 

lie 

liiiti 

jerii 
e 


id 


fk 

M 

call 

■ofi 

iiytl 

nit 

!<H 

jjbifl 




" akicita ota wicayuha. Ilehan ake Koxut 
kici kicizapi, qa ktepidan, qa niyake 


nora toki 
mdokifapi 

hehan ihnuhanna xuktanka xonxonna wan 
rewoskan un wanyakapi. Napin iyuxkin- 
pi, qa ekta inyang yapi. Yuzapi hehan 
unma tukte yuhapi kta e nina akinicapi. 
Miye tokaheya wanmdaka cc wanji eya. 
Hiya miye tokaheya wanmdaka ce, uman 
kin ix hehan eya. Hecen akinicapi, qa 
akicipapi icunhan xonxonna kin ix najica 
kilida keyapi. 

Wakinicapi qa kicizapi kin hena xica, 
qaon etanhan tuwedan takudan yuhe xni 
ce e he detanhan sdonyapo. T. 

For the Dakota Friend. 

Dakota Blitaunfoakanj&i. 

Warpetonwan wan hecen oyaka. Oyate 
wan akiran tepi kta, tuka koxka wan 
wanhinkpe on pte ota wicao. Oyate ni 
wicaye nakaex wicaxta yatapi kagapi.— 
Cuawintku wikoxka nonpa nina wicacin- 
pi. Wawicayurpapi kex wicadapi xni.— 
Can tom icupi, Kajipapi, xduxduta econ 
pi. Ekta wankan ewicahnakapi. Koxka 
owasin kuya en hiyeya. Wanji adi kex 
ekta ixni. Kun irpaya. Optaza unkan 
wankan etonwan yukanpi. Wicanrpi wan 
yega yanke cin he hihna waye, tokapa kin 
eya. Hakakta, Wicanrpi cistina yege 
xni kin he hihna waya ce, eya. Hecen 
ixtimapi ekta awicakipi. Unman yege 
cin he wicarinca, nakax tawicu cinca 


wanica. Unman yege xni kin he hoxka 
tawincu ihduxake. He tank an iyotanke, 
tipsinna honpe ptecedan on apage hde 
bopte iyupta icu. Ordoka ohna wana 
kun hiyu. Makata hinrpaya. Tezi kam- 
dasin erpaya. Honku kin te c a hokxi- 
yoqopa kin he ni, wica. Koxka wan wi¬ 
caxta waxte wan en hi. Wicarinca wan 
nakun en hi. Koxka kin, Wicarinca de 
hokxiyoqopa ahda wo, eya. Miconkxi 
de wicawakahde kta, cincayapi kta ce, 
wicarinca kin eya. Wicarinca kin he 
Taxiyakapapoka eciyapi. Koxka en hi 
kin he Hitonka san, eciyapi. Wanna 
winorinca te cin he liiton kasan yute.— 
Hokxidan he icar yapi. Itazipa wan 
kicagapi kex ake kiyuksa icu ce. Can 
ocaje owasin kicagapi kex yuwega ce.— 
Tacutuhu itazipa kicaga ihduwege xni. 

He wanna koxka, Oyate axkadan tipi 
tunkanxi dan sdonyaya he ? eya. Axka¬ 
dan oyate tipi, nakun sanpa axkadan oyate 
tipi ce, nakun sanpa axkadan oyate tipi ce, 
nakun sanpa axkdan oyate tipi ce. Oyate 
tom hena axkadan yakonpi ce wicarinca 
eya. Winorinca wan huwe mde kta ce, 
koxka kin eya. Wanna oyate tipi wanji 
en i. Wakankadan ti kin en i. Ipuza 
hda eca, Unci minini onge maqu ye, 
eya. Mitakoja oyate mini huweyapi kex 
mini mahen taku awicaki yahda ce. Oyate 
mini on wicate kta ce eya. Wakixkotpa 
maqu mini onge awaku kta ce, koxka kin 
eya. Wakixkotpa icu qa wanna yuha 
iyaya. Mini mahen wanna inajin, qa 
mini icu. Reyata ku, itokeca xni. Re- 
yata hdi papson. Copa ye tehan caiman 
copa, najin hdicu kta hecen token iyaya 
tanin xni. Kiksuya unkan winorinca 
koxka ko yukanpi hunr tepi hunr niyake 
yukanpi ekta iyotanke. Taku de ecawi- 
caon hwo ecin yanka. Hen yankapi 
wanka/i taku xkanxkan yanke. En yuza. 
Isan ehdaku hecen, kibaksa iyeya. Ohna 
yukanpi owasin bapota. He howasape 
nawicapce cante kibaksa. Tezi bapote, 
owasin hdicupi. Oyate kin pida wicaya 


ekta i. Can ehna najin, qa can eya 
ikanton. din najin kta, qa toki iyaya 
tanin xni. Hecen kiksuye xni. Wiko¬ 
xka koxka ko hunr tapi hunr nipi ehna un 
kiksuya. Yukanpi iwankam ordoka 
samya xkanxkanyan oparta yanke. Ta- 
tanka he icu ; onspe nakun eyaku. Ordo¬ 
ka ohna tatanka he kin elide qa onspe 
okatan. Kaorpa iyeye ca hinhankaga 
noge kin awicayuhmuze ohna yukanpi 
kin owasin yuzamni iyeye ; hecen hdicu¬ 
pi. Can ehna hinhan kaga yanka, qa 
noge kin awicahmuza ce. Kte qa oyate 
kin pidawicaya. Winyan ake qupi, wi- 
cada xni. Iyopta ake iyaya. 

Oyate tipi ake en i. Wakankadan wan 
ti en i. Wote kta hda, tuka wo qu xni. 
Mitakoja oyate kin de pte ota opi kex 
Waziya wan owasin wicaki ce, wakan¬ 
kadan eya. Oyate akiran wicate kta ce. 
eya. Koxka manin i qa pte optaye hoxi 
hdi. Oyate kin he pte owasin opi.— 
Waziya owasin pahiya au itipi hnaka : 
Koxka kin ix wanji pata. Waziya icu 
kta tuka terinda. Isan ehdaku, xina 
abapote iyeya. Pte owasin hinrpaye oyate 
ehdakupi, qahdokipi. Koxka kin Waziya 
ti kin ekta i. Waziya kin wazi tanka 
wan itazipa tawa heca, tuka koxka kin 
yuwerwega Koxka kin tacutu hu wan ita¬ 
zipa yuha. Waziyaicu. Hecatukaisto 
sanni ihduwega. Hecen koxka itazipa 
kin ikikcu hdicu. Waziya isto sanni 
yuwega en unyanpi, qa unkatapi kta ce 
eya. Waziya wape kiya. Wa kin ohipi 
xni, xbe rinca tipi kin ti cexka iwankam 
wahiyeye. Oyate kin nihinciyapi. Koxka 
kin maka to tancan owancaya kicon.— 
Tosticadu wan eyaku. Waziya ti ekt . 
itoheya, inajin ihdadu. Wa kin skan 
aya, kisapa. Waziya ti kin ekta hece¬ 
dan wa kin cistina yuke. Hecen oyate 
owasin koxka kici yapi, qa Waziya kata- 
pi Makordoka ore wanke he ohna cinca- 
dan cistinna wanji mahen iyaya. Koxka 
kin icu. Nakun Waziyata yaun kta.— 
Winitkotkoka Waziyata yaun kta ce, eye 


Winorinca wan qupi wicada xni, qa sanpa j ea VY aziyata tale uye heci patan iyeye. 
iyaya. Oyate wan tipi ake en i. Wa-j Oyate pida wicaya; heca wicaktc tuk : 
kankadan oti kin en i. Peta wanica.— j koxka kin kte; hecen pida wic-aya. Wi- 
Unci, can au eya. Mitakoja, oyate j koxka wan waxte koxka kin qupi. Wi- 
can ahdipi xni. Can qinpi kex tuwe- cadaxni ake eyopta iyaya. W. 

dan hdi xni, eya. Tatanka he wanji; 
makaku wo; Wirin wanji maqu wo, onspe 
wanji maqu. Can huwe mde kta ce, eya. - , , . 

Mitakoja nix nakun nikte kta; ye xni ye, suta tllka wa tonanan 5 Ulkte dasl wa 
eya. He taku e wanmdake kta, eya. Can xke xnl ; 

ekta wanna inyang ye. Can ikanton qin Kapoja oyate kin Hogan wanke akc 
qa wanna tiyataku. Tikcyedan hdi tuka Wazi wita eciyapi heci ihdag ipi 
tokeca xni. Parpa iyeya, qa ake can qa taritica ota opi keyapi. Y\ - 


Woyakapi.— Wicatawi wanna tanin 
qa tuktekten nina sni qa caga kin 
































































































I 



Isantanka tomakoce en otonwe tankinyanyan ota yukan. Wanji iyotan tanka 
New York, eciyapi watoihuni ece kagapi kin dee. Wakpa noin otahedan izo kin 
akan kagapi. Wakpa kin liena tankinkinyan qa kinukan ohnahna wita wata peta 
vvata ko ihunipi ece. Inyan xayapi etanhan yapi, Rara mdote kin ekta hehanyan; 
qa ix Mayawankan mdote etanhan, Mde Iyedan ekta yapi kin hehanyan, ohinniyan 
wita wata qa peta wata icikikiyedan yukan, qa tuktekten icitakihna hiyeye. Wita 
wata kin liena makoce ota kiya etanhan upi qa anpetu owasin wita wata peta wata 
ko ota hen ihunpi ece. Wikcemna nonpa (20)wicemna (30) wikcemna topa (40) 
ampetu otoivohi hen ihunpi ece. Tuktekten opawinge anpetu wanjidan en hipi.— 
Wata kin liena mazaocaje owasin ota aliipi. Nakun wicaxta ota. Wi otoivohi 
wicaxta winorinca hokxiyoqopa ko kiktopa winge ota hen ihunipi. Wehan wojupi 
wi icunhan, Isantanka makoce kin en ivukanpi kta e New Y r ork, ekta ihunipi, 
wicavawapi qa wicaxta kektopawinge wikcemna yamni sanpa kektopawinge 
xahdogan sanpa opawinge xahdogan sanpa wikcemna zaptan sanpa xahdogan 
(3^,858) ece iyeyapi. Hena hunr Sagadaxin, hunr Waxicun rinca, qa hunr oyate 
toktokeca. Mini owanca ako, wicaxta yatapi yuhapi, qa wicoope hduhapi qon 
iyowicakipipi xni, lieon hena tpaganpi, qa Isantanka tainakocepi en hiyukanpi kta e 
tehantanhan upi. Isantanka ixnana wicoope waxtexte, qa wicaxta yatapi waxtepi 
hduhapi. New York eciyapi kin he otonwe tanka. Wicaxta (517,849) oyawa tanka 
hanke hen tonwanyanpi. He olina wicaxta kektopawinge wikcema wowapi kagapi 
ece xkanpi. Hen wootanin wowapi ota kagapi. Hena hanke otonwe en pamnipi, 
qa hanke tokan ayapi kta e miniruha wojulia en iyeyapi. Wojutonpi opawinge nonpa, 
opawinge yamni wootanin wowapi on ojugjudan hetanhan ampetu owasin tokan 
ayapi ece. Anpetu wanjigjidan lieca oqin (500) opawinge zaptan tokan pamnipi 
kta e hetanhan ayapi ce. Otonwe kin he on tipi waxtexte ota olina wowapi yawapi, 
qa hokxiyoqopa wowapi yawawicakiyapi on mazaska kektopawinge opawinge 
yamni (300,000) wiyope yapi. Waniyetu otoiyohi heconpi. Tipi wakan tankin¬ 
kinyan opawinge yamni yukan, qa anpetu wakan eca wicaxta kektopawinge opa¬ 
winge mniciyapi qa Jehowa cekiyapi ece. Tainakoce wanna otonwe kin he ekta 
maza on wowapi kar wicakiya. Hetanhan hdi kinhan taku ota oniciyakapi kta 
naceca. W. 


Imnija ^tkadais. 

Imnija Skadan kin en Waxicun 
ahitonwauyanpi axkatudan tuka wan¬ 
na otonwe tanka aya. Waxicun tipi 
waxtexte icicagapi, qa wanna tipi 
opawinge topa cen yuxtanpi. Apa 
iyotan tipi waxtexte rince ca tankin¬ 
kinyan. Mazopiye, maza ojugjudan 
ota, qa Wowapi opiye wowapi eca ece 
rinca, qa yamnikiya maza on wowapi 
kagapi, qa yamnikiya peta on can- 
basdesdecapi, qa otakiya tipiwa-; 
lean lidepi kin liena inkpa tehan 
wakantuya qa marpiya ekta itoheya, 
opazo hiyeye. Miniwakan yuha yan- 
Icapi tipi ota kin hena ope xni unkanx 
eca waxte kta tuka. Imnija Skadan 
kin en Waxicun kektopawinge nonpa 
sanpa opawinge zaptan tonwanyanpi.! 
Henakeca tuka owasin ocitaninyan 
tipi—tipi wanjidan otipi se ececa.— 
Mdewakantonwan tonanan qa Wa¬ 
xicun Imnija Skadan kin en unpi kin e 
ota. Mdokehan Dakota makoce e- 
rpeyapi qon he iyecetu kinhan, ecadan 
watpa Minisota olina Waxicun ota 
kte. Tintatonwan, Inyanceyaka, can- 
kiyute wakpa, Oiyuwye, Mokato oze, 
Canxdaciqadan henakiya otonwe tan- 
kinkinyan lidepi kta. Hena hecekcen 
Waxicun onota alii tipi kta. Hena 
ixta on wandakapi kta, tuka wica- 
dawapi kta exta, wicayawa pica kte 
xni. Canwapa hecece kta. Hena 
om tanyan dakanonpi yacinpi kinhan 
Waxicun wicoran yuhapi kin, hena 
ecekcen onspeniciyapi kinhan hece- 
dan on oyakihipi kta. Wicoran nita-■ 
wapi lidulie waoannipi exta oyakihipi 
kte xni. Waxicun oranpi kin, on- j 


speniriciyapi, wowapi ko onspenicici- 
yapi kinhan, Waxicun niyuonihanpi 
qa om tanyan dakanonpi kta. Ksapa- 
po. 


Maka cega wan Iyeyapi. —Wannakaja 
Dakota maka cega kagapi keya ovakapi 
nawaron tukatohini wanjidan wanmedake 
xni. Dakota dehaii ni unpi kin tuwedan 
cega hena wanyake xni nace. Oyakapi 
ecedan naronpi. Nakaha ptinhan Tin¬ 
tatonwan tipi kin den Waxicun ticagapi 
unkan imnija oko kin en maka cega wan 
iyeyapi, tuka Dakota wannakaja cega 
kagapi keyapi ece kin he wanji ee naceca 
ce cvapi. 


Miniwakan Yatkanpj. —Mdokehan 
Remnican en miniwakan yatkanpi qa 
kici ktepi. Wicaxta wan Itepeta eciyapi 
kin he ktepi keyapi. Onspe on kte erpeya- 
pi keyapi. Wicaxta yamni heconpi qa 
Wahinpe wakpa ohna ilidaka iyayapi, qa 
Waxicun cankakse tipi wan en ipi, unkan 
Waxicun om wopetonpi. Waxicun mi¬ 
niwakan yuha vankapi, qa hetanhan Da¬ 
kota yatkewicakiyapi qaom witkopi qelian 
Dakota wanji nina kaxtakapi. Iye Wa¬ 
xicun waapapi keyapi. Apapi kin he 
xinhda qa Waxicun tatanka wicayuhapi 
kin etanhan tona wicakikte. Unkan, 
Waxicun Raramdote kin en hoxihipi, qa 
hena Kapoje ewicakiyapi kin hecapi 
keyapi, tuka Itepeta ktepi qon h,eepi ce 
eyapi. 

Iho he miniwakan yatkanpi qa heconpi. 
Kahantuqe miniwakan tokayapo—Mini¬ 
wakan on taku waxte icaga oyakapi 
nawaron xni—Wawihangya ecedan okihi. 
Wicaxta waxte ota sni on fewicaya—ota 
peta on fewicaya—ota minin erpewicaye 
ca ote wicaya—ota kieikte wicaya—ota 


•* 

tawacin wicayuwitkotkoke, ca owancaya 
wayuxinrtin qa wayukakija. 

Piya wakicunzapo, qa Tuwe mini¬ 
wakan wanji karuruge cinhan,he atayedan 
toka kte hececa yawapi kta, qa waktohda- 
kapi kin en, tuwe miniwakan wanji 
karurge cinhan he ixnana tokaheya wa- 
ktohdake kta ce, eya wakicunza po.— 
Raratonwan tonananiktepi, qa miniwakan 
on nifapi e ota. Tuwe Waxicun yiini- 
wakan nicupi hecinhan, he wacin en 
niyuzapi xni ece ' do. He miniwakan 
•watanyanpi, eca dapapi, qataku nitawapi 
owasin terixniyan yuzapi do. Hena awa- 
cinpi, qa iapi, qa ihdukcan po. 


Owicawapi Kin. -Mdewakantonwan 

tokaheya makoce erpeyapi, qa makiyo- 
kise Isantanka wicaqupi qon he elian, 
oiciwapi, unkan kektopawinge wanjidan 
sanpa opawinge xakowin oiciwapi. Ma¬ 
zaska wicakicupi kin, tokaheya econpi 
qehan, wicaxta, winorinca, hokxiyoqopa 
owasin zaptanptan ece wicakicupi.— 
.Hececa nakax tuwe cinca ota eca he ma¬ 
zaska ota yuha ece. Ocim wicaxta apa 
ecinxniyan can^ yuzapi, qa hecinpi, 
“ Miye ota ito*omieiwa, qa mazaska ota 
mduha ke,” ecinpi. He ixtecapi kta e- 
xtanhan heconpi. Hecen apa mjnpakiya 
oiciwapi qa cincapi kin nonpakiya owi- 
cakiwapi; qa apa cinca tonanan kex ota 
oiciwa, qa <api kin hena nakun apa 
owicawapi keyapi. Hecen xkanpi qa 
ocim Mdewakantonwan ota aye, ca nina 
akiciiapi, qa mazaska wicakicupidan kin 
tomnana wicakicupi. Mdokehan iyotan 
koktopawinge, nonpa sanpa opawinge, 
xahdogan oiciwapi. Tuka ota itonpixni,^ 
qa ecinxniyan oiciwapi Waxicun tanyan 
iwicayukcanpi, qa ptinhan wicaxtayatapi 
tanyan owicawa, qa opawinge ota pajuju, 
qa wicaxta ota ixtenwreaya. Ota ecin¬ 
xniyan oiciwapi exta hetanhan mazaska 
kin ix kolian yuotapi kte xni tuka hecon- 
! pi, qa itur wowixtece toniciyapi. 

Warpekute, Warpetonwan, Sisitonwan, 
dukanpi kin, nakaha mdokehan makoce 
erpeyakiyapi kin, he iyecetu kinhan, qa 
oiciwa nixipi kinhan, ksapapi qa wayupi- 
ka po. Owotanna oniciwapi kinhan, 
Waxicun ksape nidapi, qa wanicupi kin¬ 
han, owasin tanyan niciyuxtanpi, qa wo- 
winawizi codan dapi kta ce. Tuwe ecin- 
xniyan oiciwa kinhan ocim sdonyapi kta ; 
qa wowixtece sdonye kta. Taku owotan¬ 
na econpi eca waxte. Pakxikxanyanken 
cankuyapi, qa narmarmana ecinxniyan 
oranyanpi kin tohini taku waxte on icage 
xni. 

Maka Sintomniyan Owicawapi. —Wa¬ 
xicun Ikcewicaxta ko maka akan yakonpi 
iyorparin wicayawapi ehan woyawa tanka 
ece kektopawinge (100,000,000,) ecetu 
keyapi. Wicaxta kektopawinge ece wi¬ 
kcemna xahdogan sampa yamni (83,000) 
hena anpetu otoiyohe fapi ece keyapi. 
Maka kin eca owancaya kapi. 


Mdokehan Mdewakantonwan ma¬ 
koce wiyope yapi kin he ohna Isan¬ 
tanka nina manipi qa ticagapi qa 
wanjikxi wanna en iyotankapi. W. 


Dakota and English. 


DAKOTA. ENG. 

Aguyapi, bread. 

Minixa, wine. 

Asanpi, inilk. 

Warpepejihuta, tea. 

Pejihutasapa, coffee. 


DAKOTA. ENG. 

Wipajaia, soap 

Miniruhaska, paper 

Wapaha, hat. 

Miniskuya, salt. 

Miniruha, calico 


Aguyapi duha he 1 Have you bread. 
Minixa mdatke xni. I do not drink 
wine. 


Asanpi mduha. I have milk. 
Warpepejihuta yatkanpi. They drink 


tea. 

Pejihutasapa onge maqu wo. Give me 
some coffee. • 

Wipajaja mduhe xni. I have no, soap - 
Miniruhaska de cicu. I give you this 


paper. 

Wapaha kicon wo. Put on your ha;. 
Dakota aguyapi yutapi jvaxte dakapi 
ece. The Dakotas love to eat bread. 


Wipajaja tonpi unkanx, uka skapi kta 
tuka. they had soup, their skin! would 
be white. " 

Dakota pejihutasapa yatkanpi waxte 
dakapi* The Dakotas love to drink cof¬ 
fee. 

Ikcewicaxta miniskuya codan wotapi. 
Savages eat without salt. , 

Dakota wapaha codan icagapi keiriya- 
pi. The Dakotas say they grew without 
hats. 

Conjugation of the Intransitive 
Verb Ya. 

INDICATIVE MOOD PRESENT TENSE. 

Singular. —Ya, he or she goes. Mda, 

I go. Da, thou goest. 

Plural. —Yapi, they go. Unyanpi, we 
go. Dapi, ye go. 

POSSESSIVE VOICE. 

Singular. —Hda, he goes home. W a- 
hda, I go home. Yahda, thou, &c. 

Plural. —Hdapi, they go home. Un- 
hdapi, we, &c. Yahdapi, ye, &c. 

The future tense is formed by kta or 
kte after the verb and changing the final 
a of the singular to e. 

The common form of this and other 
verbs beginning in y s^ms destitute of 
pronouns, but the verb srtictly speaking, 
perhaps like eo the latin verb of similar 
signification consists of a or e. The y 
may be the pronoun of the third person 
like the French it. It t*i ay be the pro¬ 
noun of the second pfier^bnjike the French 
tu or English tlipu, the vowel being drop¬ 
ped as is usual when two vowels come to¬ 
gether and md in like manner mav be for 
ma, (which is equivalent to the English 
me) as this is generally used instead*of wa, 
before intransitive verbs’. . 


The Indian f Jlaidens. Death * 
Song. 

The young lover of a youthful Dakota 
maid went out with a war party against 
their enemies the Chippewas. He was ! 
killed and the news soon reached the vil¬ 
lage. Hapan, for that was the girl’s name, 
for several days brooded over the melan¬ 
choly event in sullen, gloomy, silent ago¬ 
ny. Not many days passed away before, 
early one morning the slumbering village 
was startled as she chanted her death 
song from the top of a neighboring tree 
where she had climbed and was sitting . 
decorated as for her bridal-day. Tlte fol¬ 
lowing were the words which she sung : 

“ Wicanrpi rota hiyeye : 

“ Koda, he opa hiyaye. 

“ Mix owapa.” 

(translation.) 

My friend has gone ; 

His road is the milky-way : 

The same road I will travel. 

As she ended her song she cast herself 
down and died with the fyll expectation 
that she should join her lover in the spir- < 
it land. . 


Iloitrmiig' Song. 

The following is a mourning song of 
Black-Boy when his little grand-son died, . 
which event occurred at the Mission 
House at Oak Grove. The unearthliness, 
of the scene cannot be described, as in 
the twilight of the morning, while the 
mother of the deceased boy, whose name 
is Red-Earth, was wailing in a manner 
which would excite the sympathies of the 
hardest heart, Black-Boy standing on the 
brow of the bluff, addressed himself to the> 
ghostly inhabitants of the spirit-world in 
ghostly notes as follows : 

“ Koda, ahitonwan yanka wo. 

“ Koda, ahitonwan yanka wo. 

“ Koda, ahitonwan yanka wo. 

“ Ilokxidan—Sapa takojatpaky wan u do, 

“ Eyapi nunwe. ( , 

(translation.) 

Friends, pause and look this way. 

Friends, pause and look this way. 

Friends, pause and look this way. 

Say ye, 

Tjie grand-son of Black-Boy is coming- f 

7 * 





















































b a k oiA fg gray * 

ST*PAULi, MIN., FEBHUARY, 185*2. 

Communications f or the paper should he ad¬ 
dressed, postpaid, to the editor, Fort Snelling, or 
to E. D. Neill, St. Paul. 

Terms. —Fifty ceids a year, in advance. 
Printed at the office of the Minnesota Democrat. 


Dakota Mythology. 

[a] The seven stars. A legend told 
to the writer in February, 1841, by 
Wakan Ihduze. 

A young man, who had saved his 
people from starvation, by killing buf¬ 
falo with a bow and arrows, was made 
chief. He had two daughters, who 
when young women were much sought 
•after. Tire young men would have 
purchased them with large dowries, 
but they consented not. Four posts 
were shaved very smooth, on these 
a scaffold was made, and the young 
women' were placed on it. All the 
young men came under it; but when 
any one attempted to climb on to it, 
'he could not, but fell back. When it 
was dark the young women were look¬ 
ing up. The elder said, yonder star 
which shines bright is my husband.— 
That little star which is not bright 
shall be mine said the younger. So 
they fell asleep, and were taken up 
to the stars. The bright star was an 
• old man, and so his wife had no child. 
The other which was not bright was 
a young man and his wife became 
pregnant. She was out digging wild 
turnips with a sharp handspike, and 
in’prying one out, broke through, and 
fell through to the earth. The 1110 th- 
•er bursted with the fall, and died.— 
The'child lived—a boy. A good young 
man came to the place. He said to 
an old man who was near ; take home 
this child. The old man said I will 
take it home to my daughters, and 
they will have it for their child. The 
oldpnan’s name was Puffa-e,water hen. 
The young man was called Ermine. 
Now, Ermine ate the dead body of 
the woman. They raised the boy and 
made him a bow, but he broke it.— 
Again, they made him bows of every 
kind of wood, but he broke them all. 
Then they made him a bow of a buf¬ 
falo’s rib. That he broke not. He 
was now a youri£ man and said, 
grandfather, do you know of any 
people living near here ? The old 
man replied, there is a people living 
near here, and near beyond them a 
people live, and beyond and near to 
them another people dwell, and near 
beyond them another people dwell.— 
Those four people dwell near here.— 
The young man said, I will go and 
bring a woman. He came to the 
place where a people dwelt. He 
went into the dwelling of an old wo¬ 
man. He was thirsty and said, grand¬ 
mother give me some water. She 
said, my grandson if‘the people here 
go for water something carries them 
away with the water. We are about 
to die for water. He said give me a 
bucket and I will bring some water.— 
He to5k the bucket, went and stand¬ 
ing in the water he filled it. He bro’t 
it on to the bank and saw nothing.— 
He pourdd the water on the bank and 
having waded far out into the lake he 
.stood in the water. He "was starting 
to return • and suddenly knew not 
where he was. When he came to 
himself he was sitting in the midst of 
women and young men ; some of them 
dead, ap4 some of them alive. He 
was Thinking what has done this to 
them, and observed something mov¬ 


ing above where they were. He sei¬ 
zed hold of it, drew his knife, and cut 
it in two. He cut to pieces that in 
which they all were. It was a catfish 
which had swallowed them. He had 
cut its heart in two, cut its belly to 
pieces. They all returned home ; so he 
made the people rejoice. They gave 
him a woman, but he refused and went j 
on. W. 

(To be Continued.) 

Falls of Staint Anthony. —It has 
been ascertained by actual measure- 
that within the two last years the 
Falls of St. Anthony on the east side | 
have receded eighty feet. The water j 
of the Mississippi has been unusually j 
high during these two years, and the 
thousands of pine logs which have 
descended the falls, have assisted the 
water' materially in prying over the 
immense rocks over which the water 
leaps. As the logs plunge over, the 
ends are driven deep into the fissures 
of rock and serve as levers, the wa¬ 
ter and other logs being the weights, 
thus wrenching them from their beds 
to be rolled and tumbled and ground 
to atoms in the mad rushing torrent 
below. It is said that the water has al¬ 
ready in places worn entirely through 
the lime stone and. is working on the 
sandstone beneath. 

Indian Curiosity. -Dakotas tell 

us that before they became acquaint¬ 
ed with white men, they cooked 
their food sometimes in vessels form¬ 
ed by digging a hole in the earth and 
placing in it the skin of an animal in 
the form of a bag, in which they pla¬ 
ced their meat and w T ater and boiled 
it by means of heated stones ; some¬ 
times they made a trough by building 
a fire on a log in which trough they 
also cooked their food. They also 
made clay vessels which were more 
valuable than the trough or bag, be¬ 
cause they could suspend them over 
the fire. Thomas Homes, Esq., who 
is making improvements at Prairie- 
ville, or Sixes Village, on the Minne¬ 
sota river, twenty miles by land from 
its mouth, in quarrying limestone dis¬ 
covered fragments of one of these old 
Dakota clay kettles in a cave. We 
have conversed with those who saw 
it. It is represented as of a size to 
hold about ten quarts, having ears for 
a handle on the opposite sides. We 
went to see it, but regret to say that it 
had been mislaid. It is to be hoped 
that it will be found and placed in 
the cabinet of the Minnesota Histori¬ 
cal Society if it should prove to be 
what it is represented to be—an ear¬ 
then vessel of Dakota manufacture. 

A Hear Story. 

Immediately above the confluence 
of the Mississippi and Minnesota, or 
St. Peters rivers, is spread out a most 
beautiful prairie, which extends along 
the Minnesota river a distance of nine 
or ten miles, to what is called Nine 
Mile Creek, and is from two to four 
miles in breath. The prairie is bor¬ 
dered by a belt of oaks, which in the 
distance rest and delight the eye, es¬ 
pecially when yerdant with their sum¬ 
mer dress. Fort Snelling is built on 
the sharp angle of this plain pinched 
up between the thumb and finger of 
the Missisippi and Minnesota. About 
one mile west from the fort, starting 
from a point near the river and ex¬ 
tending south-west through the prai¬ 
rie is a bluff or ridge which by Amer¬ 
icans is called, Morgan’s Bluff, and 
by the Dakotas, Taku Wakan teepee, 


the dwelling place of the gods. On 
the top of this bluff, in sight of the fort 
is a little cluster of children’s graves 
who have died at and near the garri¬ 
son. The Dakotas think that one of 
their superior gods live here under 
the bluff, and believe that he has of¬ 
ten been seen by some of their peo¬ 
ple. They call his name Oan-ktay- 
hee. Being an inhabitant of the wa¬ 
ter, and the earth deep under the wa¬ 
ter, lie will answer to the Neptune of 
ancient heathen. He is the god of 
medicine, and the celebrated medi¬ 
cine dance is made in honor of him ; 
and the songs which are sung on such 
occasions are those which the medi¬ 
cine men have learned from the Oan- 
ktay-hee. Perhaps we will say some¬ 
thing more about him and his influence 
over Indian society at some future 
time, and proceed now to relate the 
bear story. 

There are still a few bears found in 
this part of Minnesota, but fifty years 
since they were much more numer- 
than at present, and the Indians used 
to kill scores of them where they kill 
only units in these days of scarcity. 
The young Indians used to love, and 
still love to give them chase. The 
bear is not very swift; but, as they 
say, has good bottom, and it is not 
every boy that can “ run one down.” 
It is necessary that one be “ long win¬ 
ded.” 

One day, as Man of the Sky was 
returning home from hunting, he sat 
down to smoke on a high point of the 
ridge on the prairie which has alrea¬ 
dy been mentioned. ( Indians always 
prefer an elevated point, if the wea¬ 
ther will admit of it, when they sit 
down to rest and smoke, and their 
summer trails generally pass over the 
highest points where they always take 
time to stop and make observations.) 
While he was sitting, smoking, gazing 
and thinking Indian thoughts, the 
piercing eye of Man of the Sky, light¬ 
ed on a black bear which was leis¬ 
urely plodding directly towards him. 
The young Indian brave who can 
boast of having run down and killed 
a bear, feels as proud as a “ bully ” 
boxer. The old man, who was then 
young, had long wished for such an 
opportunity, and, now, thought he, 
the time has arrived ! It was doubt¬ 
ful whether he or the bear should tire 
first, and this doubt created the inter¬ 
est. He might way-lay and shoot her, 
and so might any one who knew how 
to pull a trigger. The blood began 
to boil in his veins, while Man of the 
Sky divested himself of all incum¬ 
brances except his breech-cloth, moc¬ 
casins, pipe, portage, collar and rifle. 
The bear passed and he gave chase. 
At sight of her antagonist, the bear 
darted forward and soon distanced 
him. But her increased speed was 
only momentary, being the effect of 
an extra muscular effort, and she 
shortly “ slacked up” and Man of the 
Sky felt his courage revive when he 
saw the distance shortening between 
them. As lie neared her, the bear 
again lay to it with her might, but 
slacked up sooner than at first, and in 
a few moments the steady determin¬ 
ed pull of her pursuer had almost an¬ 
nihilated the space which separated 
the racers. The extraordinary efforts 
of the bear became more and more 
feeble by each successive repetition, 
and it was evident that she began to 
“ swea^,” as the Indians say pf one 
who begins to grow weary. Nqw 
oame the tug as bruin resolutely*^ laid 


legs ” for the nearest thicket. If she 
reached the brush she would win the 
race. Man of the Sky could easily 
stop her by laying his eye to the rifle, 
but that would be owning beat, and 
he lay to it again with heated Indian 
energy. He stopped and drew one 
deep long breath when he had fairly 
headed her of!' and she turned again 
into the clear open plain. Now, my 
black friend, thought he, now show 
yourself—two legs against four—you 
or I shall sweat before we make yon 
bushy point, and lie soon began to 
push her. Both puffed and wheezed 
like musty hay fed heavy horses, but 
it was clear that black shag was 
about to cry for quarters, and her 
zigzag course gave Man of the Sky 
the decided advantage. The race 
was now decided, and the crack of 
the rifle ended the sport. After a 
good smoke and a few simple relig¬ 
ious rites performed over the remains 
of the bear (the Dakota’s worship the 
bear) by means of his portage collar, 
he slung it on his back and carried it 
to the village, where the choice pieces 
were consumed in a sacred feast, and 
due religious honors paid to the spir¬ 
it of the bear. 

The old man who is now seventy 
years old or more, still tells this and 
other bear stories with great satisfac¬ 
tion. k 

For the Dakota Friend. 

The Bciloiiin Arabs. 

These people, live far toward the rising 
of the sun, ahd in many respects, resem¬ 
ble the Dakotas. Their country gene¬ 
rally is as undiversified as the plains of 
Minnesota, between the Coteau des Prai¬ 
ries and the Missouri river. Their plains 
however differ from those of Minnesota, 
in the fact that they bear but little grass. 
The people are not able to hunt the buffa¬ 
lo, and therefore are obliged to raise large 
flocks of goats and sheep, from which they 
obtain clothing and food. 

When a party discovers a “ wady ” or 
valley that contains grass, they do not tar¬ 
ry long for their flocks soon devour the 
pasture, and on this account they have no 
permanent residences or villages. 

The Bedouins like the Dakotas, consist 
of many separate bands, who are constant¬ 
ly roaming over the plains. Each tribe 
has a chief, whom they call “ sheikh.’'— 
He is however a leader, rather than a 
commander or ruler and, he is subject to 
deposition or abandonment. V* lien the 
chief wishes to move the camp, he con¬ 
sults some of the head men and first gains 
their assent. He then commences taking 
down his own tent, and the others follow 
the example. 

The picture is intended to represent 
one of their tents or teepees. At a glance, 
you will observe that it differs from those 
of the Dakota. In the place of arranging 
some ten or twelve poles in a circle, they 
erect three rows of posts, the middle of 
which is higher than each side, just as. if 
they were about to build a bark hut,—. 
They then stretch over this frame work of 
poles, a cloth spun by the women out of 
goats hair. To keep the covering from 
being blown away by the winds, they tie 
a number of cords to the top of the centre 
poles, and then stretching them over the 
cloth, they fasten them, by means of sharp 
pieces of wood, called tent pins, driven 
into the ground. The manner of fasten¬ 
ing is represented in the engraving. 

The tent when completed is square, and 
in the middle eight or nine feet in height 
The inside is divided by a hair blanket 
into two rooms, one of which is used by 
the men, the other by the women. They 
generally pitch their tents-in the form of a 
circle, and within the enclosure, they 
flrive the flocks at night, to protect thorn 
from wolves, and bad men. 












































When the chief gives the signal to de¬ 
camp, the tent-pins are pulled out of the 
ground, the poles taken up, and tied to¬ 
gether, and the covering rolled up and 
placed on the back of a very useful ani¬ 
mal called the camel, of which we per¬ 
haps will tell you something in the next 
number. 

They possess some of the best and 
lleetest horses in the world. The horse 
is as much cared for by the Arab, as the 
family. It grows up with his wives and 
children. It eats of his own meat and 
drinks of his own cup, and is unto him, 
“ as a child,” like the ewe-lamb of the 
poor man spoken of in the bible. 

The Arabian dress, has a general re¬ 
semblance to the Dakota, with these ex¬ 
ceptions, that while the Dakota generally 
covers his feet, and keeps his head un¬ 
covered, the Arab goes barefooted, but 
wears a turban. It is said that a fash¬ 
ionable Arab will wear fifteen turbans one 
above another, and then throw over all a 
shawl fringed with gold or silk. The 
women paint their eyebrows black and 
their lips blue. 

It is considered lawful to have more 
than one wife, and there as among the 
tribes of Minnesota, the lover purchases^ 
his wife of the parents, by means of trink¬ 
ets and clothes. 

The Arabs like the Dakotas are revenge¬ 
ful. If one foolish young man kills an¬ 
other no notice is taken of the murder.— 
It remains with the relatives of the mur¬ 
dered one to take revenge. They kill the 
murderer if they can find him, but if not 
they kill some of his relatives. The con¬ 
sequence of this system is that every man 
is disposed to carry arms, and is always 
suspicious of his neighbor. How differ¬ 
ent would both the wandering Arab and 
Dakota be, if they would only listen to 
the words of Jesus Christ, which are writ¬ 
ten in the Bible of their missionaries. 
‘‘Ye have heard it said an eye for an eye, 
and a tooth lor a tooth, but I say unto you 
that ye resist not evil. * * * * To 

have heard that it hath been said, “ Thou 
slialt love thy neighbor, and hate thine 
enemy, but I say unto you, love your en¬ 
emies.” f. 

Saint Paul. 

Pioneer Traders among' She 
Dakotas. 

NICHOLAS PERROT, 

NO. II. 

During the latter part of the seven¬ 
teenth century, the name of Nicholas 
Perrot was familiar, not only to the 
men of business, and officers of gov¬ 
ernment at Montreal and Quebec, but 
around the council fires of the Hu- 
rons, Ottowas, Otchagras, Ojibwas, 
Pottawotamies and Miamies. A na¬ 
tive of Canada, accustomed from 
childhood to the excitement and in¬ 
cidents of border life, he was to a cer¬ 
tain extent prepared for the wild 
scenes witnessed in after days. 

If the name of Joliet is worthy of 
preservation, the citizens of the north¬ 
west, ought not to be willing to let the 
name of that man die, who was the 
first of whom we have any account, 
that erected a trading post on the 
upper Mississippi. 

Perrot, was a man of good family, 
and in his youth, applied himself to 
study, and being for atime in the ser¬ 
vice of the Jesuits, became familiar 
with the customs and languages of 
most of the tribes upon the borders of 
our lakes. 

Some years before La Salle had 
launched the “ Griffin ” on Lake Erie, 
and commenced his career of discov¬ 
ery Perrot, at the request of the au¬ 
thorities in Canada, who looked upon 
him, as a man of great tact, visited 
the various nations of the north-west, 


and invited them to a grand council 
at Ste. St. Marie, for the purpose of 
making a treaty with France. Of mer¬ 
curial temperament, he performed the 
journey with great speed, going as far 
south as Chicago, the site of the pres¬ 
ent city. 

In May, 1671, there was seen at the 
Falls of St. Mary, what has been of 
late, a frequent occurrence. Here was 
the first convocation of civilized men, 
with the Aboriginese of the north¬ 
west, for the formation of a compact, 
for the purposes of trade and mutual 
assistance. 

It was not only the custom but pol¬ 
icy of the court of France to make a 
great display upon such an occasion. 
It is not to be wondered at therefore, 
that we should see the ecclesiastic 
and military officers, surrounded 
“ with all of the pomp and circum¬ 
stance” peculiar to their profession in 
that age of extravagance in exter¬ 
nals. 

Allouez the first ecclesiastic who 
saw the Dakotas, face to face, and 
the founder of the mission among the 
Ojibwas at La Pointe, opened council, 
by detailing to the painted, grotesque 
assemblage, enveloped in the robes of 
the beaver and buffalo, the great 
power of his Monarch who lived be¬ 
yond the seas. 

Two holes were then dug, in one of 
which was planted a cedar column, 
and in the other a cross of the same 
material. After this the European 
portion or the assemblage chanted the 
hymn which was so often heard in the 
olden time from Lake Superior to 
Lake Ponchartrain— 

Vexilla regis prodeunt 
Fulget crucis mysterium, 

Qua vita mortem pertulit, 

Et morte, vitam pertulit. 

The arms of France, probably en¬ 
graved on leaden plates, were then 
attached to both column and cross, 
and again the whole company sang 
together the “ Exaudiat,” of the Ro- 
man Catholic service, the same as the 
twentieth Psalm, of the Prot. version 
of the Bible. The delegates from the 
different tribes having signified their 
approval of what Allouez had inter¬ 
preted, of the speech of the French 
Envoy, Saint Lusson, there was a 
grand discharge of musketry, and the 
chanting of the noble “ Te Deum 
Laudamus.” 

After this alliance was concluded 
Perrot seems to have remained in the 
country, and in a spirit of enterprise 
opened the trade with some of the 
more remote tribes. 

When De Luth, in 1684, was ma¬ 
king preparations at Green Bay, to go 
to war against the Iroquois, Perrot 
who happened to be engaged in trade 
among the Outagamis (Foxes) not 
very far distant from the Bay, render¬ 
ed him great assistance in collecting 
allies. 

We learn nothing of the subject of 
our sketch after this until about the 
year 1687. He was then in company 
with another Canadian named Bois- 
guillot, trading in the neighborhood of 
the Mississippi. In consequence of an 
order from the Governor of Canada, 
with the exception of a guard left to 
protect his merchandise from the 
Sioux he proceeded with all of the 
French of his vicinity, to join the ar¬ 
my of defence against the English 
and Iroquois. 

In taking leave of the Dakotas with 
whom he appears to have been tra¬ 
ding, he promised them that if they 


made war with the Indians, who were 
allies of the French, they would be 
made to repent. 

Six years after thi3, he is sent as 
envoy to the Miamis to break up their 
trade with the English. In the year 
1696, the Indians dwelling on the riv- 
ei St. Joseph and vicinity, in Michi¬ 
gan, were attacked by the Dakotas. 
To revenge themselves they made a 
war party, and went into the Dakota 
country. They found their enemies 
secretly entrenched in a sort of fort, 
and aided by several Courier de Bois. 
After a fierce attack, the Dakotas re¬ 
pulsed them, and while returning to 
their hunting grounds they had a 
skirmish with some Frenchmen who 
were bearing arms and goods to the 
Sioux. Filled with hate towards the 
French, Nicholas Perrot happened 
among them, and they would have 
burned him to death, had it not been 
for the intervention of the Outagamis, 
who were his friends. 

A quarter of a century after the 
council at the Falls of St. Mary, there 
was another grand conference of In¬ 
dian tribes held at Montreal. Here 
again we find Perrot in attendance as 
the interpreter for the tribes that then 
resided in the present States of Wis¬ 
consin and Illinois. 

After this second treaty of peace in 
1707, the Ottowas requested that he 
might be their leader, but did not wish 
“Eau de vie” brought among them 
as it broke their spirits. While enga¬ 
ged in trade in the Mississippi valley 
he travelled as far as Rock Island, and 
some distance above the Des Momes 
he discovered some mines of lead 
which as late as 1721, bore his name. 

Upon Nicollet’s and many other 
modern maps on the east side of Lake 
Pepin there are marked the ruins of 
an old French fort. Carver found 
these when he traveled here in 1766, 
and states that in that vicinity a trade 
was carried on with the Sioux or Da¬ 
kotas, by the French. 

This fort was built by Perrot and , 
he and his comrades are those whom 
Dakota tradition asserts gave seed 
corn to that nation. Through their 
influence the Dakotas began to be 
led away from the rice grounds of the 
Mille Lac region : The editor of the 
Dakota Friend says : “ The Dakotas 
first met with whitemen while on the 
war path far in the south. The war 
party was a large one, and the white 
men with whom they met were few. 
The Dakotas were penetrated with 
fear, and felt reverence for the white j 
men similar to that which they feel 
for the gods. The white men were 
also agitated with fear. They extend¬ 
ed the hand, trembliug, to each other 
and freely exchanged presents. When 
a gun was exhibited, discharged, 
and presented to the Indians they 
drew back in utter amazement. They 
separated in peace and the Dakotas 
returned to astonish their families 
with the relation of what had hap¬ 
pened. 

The first trading post occupied by 
French in the country of the Dakotas, 
of which I have heard them speak, \ 
was located at Lake Pepin near the 
foot of the lake. They apply to the 
chief occupant of that post the name 
of Ti-ta-ni-ke, (old inhabitant.) 

The next post seems to have been 
on the Mississippi, a little above the ! 
mouth of Rice creek. While the post 
on Lake Pepin was occupied, several 
Frenchmen were murdered, with a 


few Dakotas, by a war party of'Chip- 
pewas. At that time, also a large 
war party of Ottawa Indians crossed 
Lake Pepin, from the west side, on a 
rude raft. The place where they 
embarked was but a few rods distant 
from the present residence of James 
Wells.” 

“ It is not easy to determine posi¬ 
tively, where the Mde-wa-kan-ton- 
wans first planted corn, as some of 
their traditions assert, that it was on 
Otonwewakpadan, (Rice creek) and 
others that it was on the low banks of 
the Minnesota. It appears most prob¬ 
able however, that the Wa-kpa-a-ton- 
we-dan party first planted at a point 
on the former stream, which they de¬ 
nominate Tintatonwan, ( Prairieville) 
and that at about the same time, the 
Ma-tan-ton-wans tried the experi¬ 
ment on the latter. The seed was 
obtained from a trader who was loca¬ 
ted on the east shore of Lake Pepin, 
or one who occupied a post on the 
Mississippi a little above the mouth of 
Rice creek; probably the latter.” 

The journal of Perrot appears not 
to have been published like that of 
Joliet, Tonti and others. 

Charlevoix perused the manuscript 
with much profit. In his acknowl¬ 
edgment of the use of it, he says : 

“II est d’un voyageur de Canada, 
nomme Nicolas Perrot, qui a parcouru 
longtems presque toute la Nonvelle 
France, qui y a ete souvent employe 
par les Gouverneurs Generaux, a 
cause de son liability a manier l’esprit 
des sauvages, dont il parloit toutes les 
languages, et qui^’etoit instruit avec 
soin de leurs usages. II etoit d’ail- 
leurs homme de beaucoup d’esprit.’* 

St. Paul. +• 

Sweden. —In Sweden, whoever is 
seen drunk, is fined, for the first of¬ 
fence, three dollars, for the second, 
third and fourth times, a larger sum, 
and is also deprived of voting at elec¬ 
tions and of being appointed a repre¬ 
sentative. He is, besides, publicly 
exposed in the parish church on the 
next Sunday. If the same individual is 
found committing the same offence 
the fifth time, he is shut up in the 
House of Correction, and condemned 
to six months’ hard labor; if he is 
again guilty, to a twelve months’ pun¬ 
ishment of a similar description. Il' 
the offence has been committed in 
public, such as at a fair, an auction. 
&c., the fine is doubled ; and if the 
offender has made his appearance at 
a church, the punishment is still more 
severe. Whover is convicted of hav¬ 
ing induced another to intoxicate him¬ 
self is fined three dollars, which sum 
is doubled if the person is a minor.— 
An ecclesiastic who falls into this of¬ 
fence, looses his benifice,—if a lay¬ 
man who occupies any considerable 
post, his functions are suspended, and 
perhaps he is dismissed. Drunken¬ 
ness is never admitted as an excuse 
for any crime ; and whoever dies 
when drunk is buried ignominiously. 
and deprived of the prayers of tin- 
church. It is forbidden to give, and 
more explicitly to sell any spiritous 
liquors to students, workmen, serv¬ 
ants, apprentices, or private soldiers. 

Hunters. —One part of the Lake Cal¬ 
houn band, who hunted east of the Mis¬ 
sissippi this season, killed over four hun¬ 
dred deer. Three young hunters, it is 
said, killed one hundred and thirty. Fif¬ 
teen years ago a good hunter would kilt 
sixty in a season. 


































' 




PUBLISHED MONTHLY BY THE DAKOTA MISSION.—G. IT POND, EDITOR. 


VOL. II, 


ST. PAUL, MINNESOTA TERRITORY, MARCH, 1851 


NO, III. 


Iinnija Skadan, Wi Ici, 3, 1S5*2. 

Jesus Oran Wanji Ovakapf. 

Judeya makoce kin en, otonwe wan 
Betani eciyapi; unkan hen wicaxta wan 
Lazarus eciyapi, tawinortin ora ti. Hena 
wamdenicapi nace. Jesus otonwe iyaza 
ran qa oyate wahokomvicakiya eca, ake 
Lazarus ti kin en i ece keyapi. En wicai 
qa wowicakiyaka eca, oie kin waxte da- 
kapi qa cante iyorpayapi qa on tawacin 
waxtepi. Hececa nakax, Jesus waxte 
wicadake ca ohanhdewicaya. Hen i eca, 
•canwaxteya tiyopa kiyurdokapi, qa siha 
hde kin en iyotankapi qaie cin anagoptan 
yrakanpi ece, qa nakun tantanyan eca 
kiconpi ece keyapi. Jesus eya econ ece 
qon wanna ake ecen econ qa Taku Wa- 
kan Iyotan un kin he oie yuha otonwe 
iyaza un qa oyate wowicakiyaka. He 
icunhan, Lazarus wayazanke ca 2a keyapi. 

. Wicaxta okinhan nakax oyate ota en ai 
, qakicanpi. Wanna tancan xice kte cehan, 
wicaxta hnakapi ekta ayapi qa rapi. He 
te xni .qon he ehan, Jesus tokiya un 
hecinhan ekta hoxi kaipi, qa kicopi; tuka 
i xni. Ta. itopa can iiehan i keyapi.— 
Hen i unkan oyate piya ceyapi, qa wicota 
Jesus kici, hnakapi kin ekta yapi. Hen 
ito Jesus Wakantanka cekiya. Ayaxtan 
qtehan, Wicaxta hnakapi kin de yurdoka 
“! p6, eya. Wanna rwinmna keyapi qa toka- 

heya wicadapi xni, tuka kitan qehan, 
ecen econpi. Unkan hotankakiya Laza¬ 
rus hdicu wo, eya; unkan Lazarus ni 
hdicu, qa tiyata ki qa hetanhan waniyetu 
ota ni un, qa oyate ota wanyakapi qa 
ia na'ronpi. 

lho hena hecekcen Wowapi—Wakan 
en oyakapi, John wowapi kage cin en 
9 Wicowoyake iyake wanjica { John Chap. 
? 11.) kin he dawapi kinhan, he he de e 

dawapi kta. 

lattlicw 7 : 15—27. 

15. Wicaxta wakan wicakapi xni kin 
hena on wakta unpo. Hena tarinwanu- 
yanpi tawokoyakekoyakapi, qaektanihipi 

< tuka tanmahen xonktokeca wayapon unpi 
hecapi. 

16. Waskuyeca tawapi kin eciyatan- 
han isdonwicayayapi kta. Taspanhu kin 
etanhan hastanhanka yuxpipi he? qa 
trait ah u kin etanhan su/ce yuxpipi he ? 

17. Gan kin tona waxte eca, owasin 
waskuyeca waxtexte aicage, ca can tona 
xica eca, hena waskuyeca xikxice aicaga 

Sfc*. 18. Can wanji waxte ehantanhan token 
waskuyeca xikxice aicaga pica xni; qa 


nakun can wanji xica ehantanhan, token 
waskuyeca waxte aicage pica xni. 

19. Can kin tona waskuyeca waxte 
aicage xni kin hena owasin kawankapi, 
qa petan erpeyapi ece. 

20. Hecen on wicaxta wakan wasku¬ 
yeca kin on eciyatanhan isdonwicayapi 
kta. 

21. Tona Itancan, Itancan, emakiyapi 
kin hena owasin marpiya ekta tin iyayapi 
kte xni; tuka marpiya ekta atewaya 
tawakunze kin he ecen eeonpi kin hena 
eepi kta. 

22. Anpetu kin he en wicota hemaki- 
yapi kta, Itancan, Itancan, nicaje yan 
wauntapi xni he? qa nicaje yan Wakan- 
xica napeunyanpi xni he ? qa nicaje yan 
wicoran wakan ota econkupi xni he ? 

23. Tuka hehan decen ewicawakiye 
kta. Tohini sdonciyapi xni, oran oniwo- 

j tanpidan xni kin mitantanhan iyaya po. 

24. He on etanhan, tuwe mioie kin 
dena naron qa ecen econ kinhan, he wi¬ 
caxta ksapa wanji iranija akan ticaga he 
imdacin kta. 

25. Hecen mini hinhe, ca minitan u, qa 
tateyanpa, qa tipi kin he en iheya, tuka 
imnijaakan hdepi kin on jujuwahexni. 

26. Tuka mioie kin dena, tuwe naron 
qa ecen econ ^xni kinhan lie wicaxta 
witkotkoka wanji wiyaka akan ticaga he 
iyececa. 

27. Hecen mini hinhe, ca minitan u, 
qa tateyanpa, qa tipi kin he en iheya, qa 
jujuwahe ca tankaya woatakuni xni. 

Jesus oyate wahokonwicakiye ca hena 
hecekeen ewicakiya. Akta yawa qa 
iyukcan owacinpo. Tuwe iapi ecedan 
on taku opa ehantanhan he wicake xni. 

Ovate Wanji Taku Wakan Tawapi 
Kin Ihangkiyapi Oyakapi. —Miniyo- 
wanca akotanhan makoce wan wanke ca 
India eciyapi. Hen oyate ota yakonpi 
tuka ikcewicaxtapi qa taku wakan icica- 
gapi qa cewicakiyapi. Tipi wakan wanji 
kagapi qa taku wakan tawapi ohna wica- 
kihdepi, qa hen ipi qa cewicakiyapi ece 
tuka keyapi. 

Hena hecetu tuka Waxicunwakan he 
sdonyapi qehan, onxiwicadakapi qa 
Wakantanka oie kin yuha ekta ipi qa 
naronwicayapi. Hececa unkan ota Wa¬ 
kantanka tawakunze iyorpayapi qa Jesus 
wacinyanpi. “Unkiye taku wakan yuha 
unkicagapi qon he ehanqon taku xni 
tuka hecen unxkanpi qon ; nakaha taku 
onspeunkiyapi kin de waxte,” ecinpi.— 
'Taku wakan tokeca mitokam duhe kte 
xni, Wakantanka eye cin he naronpi qa 



wicadapi nakax tipiwakan ohna taku 
wakan kihdepi qon hena ihomeca ihang- 
yapi kta keyapi qa tipi wakan qon ekta wi¬ 
cota yapi. Wanjikxi cante sutapi kin hena 
ito tokahanpi qa tin iyayapi eca, wanji 
Jesus cekiye ca heya. Ho, Jesus on- 
ximada qa omakiya ye, eye ca taku wakan 
hiyeye ciqon wanji ape capadan kin kaksa 
erpeya. Hehan wicota qon upi qa taku 
wakan hdepi qon owasin makata kaksaksa 
erpewicayapi qa tipi nakun tanyerin 
yujujupi, qa hehan heyapi, “Wiuntkotko- 
kapi, qa taku dececa cewicunkiyapi qon,” 
eyapi, qa owasin tankan toke cincin erpe¬ 
wicayapi. “ Dena takudan on ounkiyapi 
xni qon iye niiciyapi e e kax okitpanipi 
ce,” eyapi. 

Tuka oyate apa taku wakan qon hena 
terindapi qa ikapta unpi qa heyapi, “ Wi- 
tkotkoke duke cin de tokeca ce taku 
wakan unkitawapi owasin ihangunyaki- 
yapi he? oyate hena wacinwicayapi qon ! 
eyapi. Tokexta xinhdapi qa onxixiya 
nicuwapi kinhan sdonyakiyapi kta ce, 
teriya taku ayakipapi kta ce,” eyapi.— 
Unkan, taku wakan ihangwicayapi qon ix 
hehan ake heyapi, Dena rnaka heca, qa 
unkiye unnapipi kin on wicunkagapi, 
dena taku xinhda iyececa kaca, Jesus he 
ixnana wakan qa he ceunkiyapi kta, dena 
onxika ce kowicunkipapi kte xni,” eyapi, 
keyapi. 

Iho oyate taku wakan tawapi kin hena 
taku xni ihdukcanpi qa erpewicayapi, qa 
Wakantanka tawakunze iyorpayapi owi- 
cayakapi. 


PajojotltiSE. 

Wakpa Minisota ohna tukte oeti waxte 
eca, pajojodan. hiyeye cin hena tuwe kaga 
hecinhan ? 

Tacanrpi woju tuka qon ireyatatanhan 
Sagdaxin ti kin hen heca yukan. Sagda- 
xin wanji yurdokapi unkan, cardi acetipi 
heca qa wicaxta hu ko iyeyapi. 

Ecax, tohini oyata tokeca hen tipi tuka 
toka tokiyatanhan ahi qa wicaxta timahen 
yanka ecehnahan ktepi qa tipi ideyapi 
eca, mahen toxu ehnakapi qa iyakan 
maka ehnakapi qa otipi, toxu qon hena 
gu eca owasin juju wahan qa wicaxta ktepi 
qon iyahdaskin hinrpaya ehececa naceca 
apa eyapi. 

He hectu hehan ake Tacanrpi Sapa 
cihintku ktepi qon he ehan rapi kta unkan, 
pajodan wan tokeca yurdokapi, unkan 
inyun, wicapahu wicahi ko yazapi se 
hiyeye iyeyapi keyapi. Unkan he ecax, 
wannakaja oyate tokeca den unpi qehan 


pajojodan dena ccekcen wicaxta hnakapi 
ece tuka nace apa eyapi. 

Uman tukte wicakapi tuwe sdonyayapi 
hecinhan, ito Dakota Tawaxitku kin 
wowapi kicage ca oyaka wo. 

Woyakapi, unkan, ehanna qehan Da¬ 
kota wanji wakanpi cin qa wihamdeiciye 
kta on I’tansinta ireyata pajodan wanji 
cokaya yurdoka, unkan mahen wicahu ota 
extanhan ohna ito yanke ca taku wakan 
ota kin wanji ihamde kta kecin, tuka 
otpaza eca, wanagi ota qa nina jopi eca, 
kokipe ca najica iiducu keyapi. 

Dakota taku wakan ihamnanpi terika, 
tuka dehan Taku Wakan wanji Iyotan un 
kin he tawakunze onspeiciyapi waxteke ; 

! Cekiyapi qa Wowapi Wakan yawapi qa 
I ecen econpi eca on okihipi. 


Wicaxta Wanji Wamani Kta Tuka, 
Oyakapi. —Wicaxta wan, tokan tamaga 
ekta wamnaheza manu i ece. Tokaheya 
ixnana hecen xkan tuka onhanketa cihin¬ 
tku hokxidan wan kici i, keyapi. Unkan 
cihintkudan qon heciya, “ Cinx, wojuha 
j yus najin wo, ito waawakite kte; okini 
tuwe wanunyake kte,” eye ca conkaxke. 
akan inajin, qa ohomnimni waakita, tuka 
tuwedan wanyake xni qehan, wojuha qon 
ehdaku, qa ojuton aya. Unkan hokxidan 
qon heya, “ E, ate ohomnimni eyatonwan 
j tuka wanji aye ktunja ce,” eya. Unkan 
atkuku nihiciye ca wojuha ayuxtan iyeya 
| eca, “ Cinx, tokiyotan he? ” eya. “ Hiya 
ate, Wakantanka okini wanmayaka nunco 
| ecanni, qa wankanitoheya eyatonwe kta 
1 tuka he ayektunjace” eya. Unkan ixtoee 
j ca wamnaheza manu hi qon, ongedau 
i manu xni, tiyata hde ca hokxidan taku 
[ eciye cin he kiksuya un, qa wamanusa 
j qon he hecerin ayuxtan, qa ohini, “ Wa¬ 
kantanka ahitonwan yanka” ecin uu 
keyapi. 

“ 'Paku xica ecainon extatuwedan waii- 
rnayake kte xni,” tuwe ecin exta he wica¬ 
ke kte xni. Tuwe wanji ixtamdeze rinca 
ohiniyan ahitonwan yanke, ca takudan 
mini xni. 


Oeiioe Petcedan. -Waonspeirir.iya 

wo, qa taku ota onnispe kta. Mini heca 
qa wapatan wo, qa taku ota yaton kta.— . 

Takuyutapi iyatahdeiciye xni,qa miniwa- 
kan yatke xni un wo, qa zaniyan yuuu 
kta. Canteoze oran ko owotanna wo, qa 
wocantewaxte iyeniciye kta. Iho hena. 
iapi hecetu ecen eyapi. 

V icaxtayatapi wanji waxte eca, t an— 
kava tanyan otanin. 




















































































































Ikcewicaxta Owicayakapi. 

Ehanna qehan, Ikcewicaxta oyate ota 
tuka. Delian Isantanka makoce tawayapi 
kin lie owancaya Ikcewicaxta tawapi tuka. 
Ovate xaiapi ota rinca tuka. Tuke oyate 
toktokeca ota sotapi, qa hetanhan wicaxta 
kaza wanjidan kax ni xni. Tuka hena 
wicoran econpi ixtecapi qa witkopi waxte 
dakapi, qa hecen onxika icicagapi, qa 
timanta unpi. Waxicun wicoran yuhapi 
kin he onspeiciciye wacinpi xni, qa wow- 
api yawawicakiyapi kta kex wicadapi xni. 

“ Hunkake wicunyanpi wihnipi on xkan- 
xkan yakonpi qon he wicoran airpeunyan- 
pi kin he unhdoyapi, qa tokerinca exta he 
erpeunyanpi kte xni do,” eyapi. Oki- 
tpanipi kta tuka heyapi. Iho, hena hecen 
cante yuzapi qa he on etanhan rinca oyate 
tankinkinyan utkana awituka. Nix Da¬ 
kota apa hecen cante duzapi, tuka oyaki- 
liipi kte xni. “ VVapaha codan unkicagapi, 
qa wowapi codan unkicagapi, qa taku 
wakan togyeicarunyanpi. Delian, waxicun 
oranpi onspeunkiciciye uncinpi, qa wo¬ 
wapi unyawapi uncinpi qeyax unkokihipi 
kte xni. Wicoran yuha unkicagapi kin 
hecehnana unkokihipi, he exta unhdoyapi 
kta ce ” ehapi. Tuka he hecetu xni ecen 
cante duzapi. Oyakihipi kte xni. He 
makoce tankaya qehan, qa taku owasin 
xniyanyan hiyeye cehan, hena wicaktepi 
qa yun yakonpi, qa cerpi tinzapi. Tuka 
delian taku owasin wanistina aya. Alina 
Waxicun ota ahiyotanka aye ihdukxan 
niyanpi, qa ayuciqayedan aniupi. Iho 
liecen wicoran nitawapi yahdodapi kta 
exta oyakihipi kte xni. Ikcewicaxta ta- 
xkoju en tipi, qa minitan u wanvakapi 
eca najicapi qa reyakata eti ava ece.— 
Nakaha okagatanhan minitan u do; tuka 
lie minitan tokeca. Waxicun au he cin 
he waka. Ocim makoce akan inicagapi 
qon owanca iyaye kte do. Hecen nicincapi 
nitakojapi ko wihnipi ecedan onspepi 
ehantanhan Waxicun makoce ojudan 
ahiyotanke cinhan, takudan wowacinye 
yuhapi kte xni, qa onxixiva hiyeye ea 
ecen owihankepi kte. Eya, oyate ota 
sotapi epe ciqon hecen nix idadapi kta.— 
Ilotanke kin he axkatudan otapi tuka 
ocim waskan se atakuni xni awicaya eca 
ixta on wandakapi. Apadan wowapi 
yawapi, qa Waxicun wicoran onspeicici- 
yapi kin hena wankan itoheya yapi keyapi. 
Ikcewicaxta ovate ota owihankepi rinca,; 
tuka oyate wanjikxi Wakantanka oie | 
owicakiyakapi kin noge iyorpayapi, qa 
ecen econ utapi, qa wowapi wicoran ko 
onspeiciciyapi, qa on delian tanyan unpi. 
Maga waxtexte icicagapi. Waninaheza, 
aguyapi, umnica, mdo, tipsinan, wamnu, 
qa taku ojupi ocaje oto etanhan iyakiruya 
icarvapi. Taspantanka qa waskuyeca 
ocaje toktokeca ota icaryapi. Wanuyanpi 
ocaje owasin wicayuhapi. Hececa nakax 
ohini taku yutapi iyakicuva yuhapi, qa 
wicaakiran eciyapi kin he taku kapi 
sdonyapi xni. Iho hecen tipi waxtexte 
ohna finsaya tipi, qa waqin xni yakonpi. 
Wojupi kin he taku ota icaryapi,qa ota iya- 
vekicuyapi kin hena wiyopeyapi, qa taku 
cinpi owasin,on makakicanyanpi, liayake, 
on tijii kagapi, warpepejihuta, pejihutasa- 
jia, canhanpi—hena hecekcen okihipi. 
Tuwe taku ojupi ota okilii eca he wawaha 
ota ktepi kin isanpa waxte. Wakuwapi 
kin terike ca markicanyanpi kin e waxte 
ecinpi, qa waxtedakapi. TaxicScapi kin 
tancodan wahinkpe yuha unpi, qa wana- 
pixtanyanpi, qa xutanka mauu akanyotang 
unpi qa temnitewicayapi kin liecece xni. 
Hena xiceca waxicun ihduzapi qa skapi. 
Wowapi yawawicakiyapi kin en yapi, qa 
hecen wowapi onspepi, qa wicoran 
onspepi icagapi qa hecen cincapidan kin j 
on ivvinktapi. Nix Dakota hena oyakihipi 1 
sdomvaya on hepa. Tuka yacinpi, qa I 
econuyatapi hehan oyakihipi kta. 

Itokaga ekta Ikcewicaxta ovate wan , 
yakonpi, Cherokee (Ceroki) ewicakiyapi. 
Unkan vvicaxtayatapi wicayuhapi etanhan 
wanji, Isantanka Wicaxtayatapi tanka 
vanke cin ekta i keyapi. Ye cin taliepi 
wicoran ota hena wanyake ca Waxicun 
rtanipi xkanpi kin he ivukcan awacin un. 


“Decen xkanpi qa on taku cinpi owasin 
okihipi liunxte ! ” ecin qa “ Mitaoyatekin 
niwicawakaga ke,” ecin keyapi. Waxi¬ 
cun wakan wicayuhapi, qa hena canwa- 
xteya okiyapi. Hecen taoyate kin nina 
ewicakiya, tiyaza heya un qaiye wicoran 
yuha icagapi kin he erpaye wicaxi qa 
Waxicun oranpi kin he onspeiciciye wi¬ 
caxi. Ota irapi qa ixtenye wacinpi qeyax 
ayaxtan xni, kitan qa onhanketa ota wica¬ 
dapi, keyapi. He wanna ehantanhan 
waniyetu wikcemna nonpa. Tuka dehan 
wanna Waxicun se tipi, qa Waxicun 
wojupi, qa taku owasin icaryapi, hecen 
econpi. Waxicun wokunze kagapi ece 
kin ix hecen econpi qa wowanapixtanye 
kin anaptapi. Wowapi yawapi yuhapi qa 
xiceca kin hena wowapi onspewicakiyapi, 
qa tipi owasin se apa wowapi yawapi 
okihipi. Maza on wowapi kagapi kin 
heca wanji yuhapi, qa maza on wowapi 
icicagapi, qa anpetu wakan otahedan 
owasin iye iapi kin en wotanin wowapi 
cicagapi qa tipi owasin ecekcen wanjikxii 
yuhapi. Apa wowapi onspepi xni kin 
hena cincapi dan kin wowapi wicakiciya-1 
wapi. Tipiwakan nakun kagapi qa anpetu 
wakan eca ecekcen iyotankapi Wakan¬ 
tanka oie oyakapi. Dakota ewicakiyapi 
dakannunpi kin, nixkahantuqe ksapa po, 
qa canku unman waxte kin he e ekta 
nicincapidan kin ewicakipazo po—Tuwe 
he oyurdoke rince cinhan he owihanke 
xniyan tauyan cajeyatapi kta, qa tuwe en 
apato iciye cinhan, he caje kuke kta. 

Dakota Tawaxitku Kin Kicagapi. 

Takti waxte ecoa»i»i Ixtecapi. 

[i] Maka wicaxta hiyeye cin, tuwe ecin 
taku waxte econpi ixtece kta he ? wanji 
okini ehapi kta. Wanji ito omdake kta. 

Wiyohiyanpata inakoce wanke cin ekta 
hoxidan wanji cistina qehan atkuku fa; 
tuka hunku kin winorinca waxte qa 
cihintkudan kin waxte kidake ca tukte 
wicoran waxte qa owotanna kin hena 
onspekiya. Tokaheya hunku oie anago- 
ptan qa hecen canwaxteya un, qa wicaxta 
0111 un qon hena owasin, “ Hokxidan 
waxte,” eciyapi. Hececa tuka ocim 
wanna tanka qehan, hokxidan toktokeca 
ora un, unkan hena tuktekten xicaya 
oranyanpi. Iho hena om un nakax ocim J 
oran owicawanke ca hunku taku onspe- j 
kiye ciqon he ayuxtan aya. Hokxidan j 
oran wicaxta xni owicape cin he tokaheya 
iyokipi xni tuka. Narmarmanaoranyanpi, 
qa oie xikxicapi, qa itonpi xni,qa kiciza- 
pi ece kin hena iyokipi xni tuka, hena 
wacin iyokixica. Tuka takomni om un 
nakax, econ xni ehantanhan irapi kta 
kecin, qa he on ix eya ecen econ. Wa- 
xteya oranyanpi onspe tuka irapi kokipe 
ca waxte econ kta e ixteca ece. Unhan- 
keta wanna wicaxta tanka tuka hecen 
oranyan ece kin wanna ece wakta.— 
Mini wakan yatkekiyapi kta eca, wicada 
xni kta ixteca ece. Tokan takudan wi¬ 
coran econ xni hiyeye cin hena wanyaka 
eca hecen wicoran econ kta ixteca ece. 
Iho hecen on wicoran econ xni un, qa j 
mini wakan yatkanpi tipi kin hen ece un 
sa. Hecen oran kin on hunku canxinye 
ca ecadan t a. Hunka fa unkan hetanhan 
sanpa ihduxica ave, ca witko sa, qa 
oeconan econpidan he econ sa, qa wica¬ 
xta owasin xice dakapi iricaga. Tokaheya 
wicoran econpi kin lie ixteca, tuka ocim 
kujife rince ca wamanu, unkan yuzapi qa 
kaxka hnakapi. 

Iho, he hokxidan qehan waxte tuka 
irapi kokipe ca hecen oranyan. Hokxi¬ 
dan tokeca eta he kinmanpi. 

Dehan hokxipidan wicinyanpidan ko 
tuktekten taku xica econpi kin he iyoki- 
pipi xni, (ja tuwedan econwicakiye rince 
xni, tuka tanyan econpi kta ixtecapi kin 
he e on heconpi. 

Dakota opepeya wicarinca wanjikxi 
koxka ko wanjikxi, hena takudan wicoran 
econpi xni, qa iya se wotapi, qa witkopi 
sa ece kin hena ayuxtanpi, qa minihecapi, 
qa iwaxtedan wotapi, qa witko xni unpi, 
unkanx ecadan wankan ayapi, qa okinihan 
unpi, qa tanyan unpi kta e sdotkivapi; 


tuka tokan okini iwicarapi kta hekokipa- 
pi, qa econpi kte xni. 

Iho taku waxte econpi ixtecapi epe cin 
hena eepi ye. Ho wo, kodapidan, taku 
tona xica eca hena wowixtece yawa po, 
qa xicaya oranyanpi kin hena owasin 
ixteca po. Tuka tukte waxte kin hee 
ixtecapi xni po, qa tanyan oranyanpi kte 
cin he ixtecapi xni po ito. H. 


Wicaxta Wanji Oranpi. —Minixoxe 
mdote iyokagatanhan wiyohiyanpatanhan 
wakpa wanji yeye Ohayo (Ohio) wakpa 
eciyapi. Wakpa kin he ohna otomve wan 
han, Sinsinati (Cincinnati) eyacaje yata- 
pi. Otonwe kin he en, wanihan, “ nape 
kiciyuzapi,” eyapi ece kin, anpetu kin he 
ehan wicaxta wanji Smead eciyapi, unkan 
he wicaxta kin tanyan oranyan keyapi. 

Wiwazica wamdenica ko, mazaska 
kektopawinge zaptan $5000 ituwicakiran 
qa wicakipamni keyapi. Iho he wicaxta 
waonxidaya oranyan. 


Makoce Topa. -Maka sintomnivan 

makoce topa. Maka kin topa kiya wanka. 
De akan unkanpi de America eciyapi.— 
Hehan miniyowanca akotanhan makoce 
tankinkinyan yamni. Wanji Europe eci¬ 
yapi; qa wanji Asia eciyapi; qa wanji 
Africa. Iho hena makoce topa. Hehan 
mini ekta wita kin hena ota rinca, qayawa 
pica xni. Wita kin hena apa ix eya j 
tanktankaya. Maka sintomniyan eyapi 
cee kin hena kapi mini kova kapi. 

Makoce wanji Europe eciyapi epe cin 
he en wicaxta yakonpi kin iyorpa wicaya- 
wapi ehan woyawa tanka ece opawinge 
nonpa qa sanpa wikcemna yamni (230,- 
000,000,) keyapi. Hena Waxicun ocaje 
toktokeca. 


Tacincadan qa Xuxktokeca. —Ta- 
cincadan wanji tipi wan ohna najin, un¬ 
kan xunktokeca wan en liiyaya. Tacin¬ 
cadan kin he xunktokeca kin kige qa 
xicaya owakiye. Unkan xunktokeca kin 
ix itkom lieciya; Niye mayakige ca xicaya 
owamayakiye xni; tipi ohna nanke cin he 
mayaxica ce, eya. 

Wicaxta ota hececapi; camvankapi, 
tuka wicaxta ota om unpi eca, waditakei- 
ridapi ece. T. 


Dakota IIitimkakasi3>i. 

Hokxidan icimani un kin Dakota Ta¬ 
waxitku Wicatawi en kagapi en oyakapi 
kin oran hakakta oyakapi kin dee. 

Ake oyate tipi en i. Mani/i inajin qa 
hokxidan xica icicage. Wakankadan wan 
hokxidan wankiciti en i. Hokxidan kin 
he takoda ye. Wakankadan, wowicaqu 
qa wotapi. Wicaxta yatapi conwintku 
wan wikoxka en un. Hokxidan sakim 
vvanhinkpe ehdakupi qa tankan iyayapi. 
Wicaxta yatapi ti kin ekta iyayapi—ilieca 
kin ayapi. Wikoxka kin' wicaxta yatapi 1 
cunwintku kin tankan yanka. En yapi ! 
qa oxtewicahda, Itpi rdi tukten hidupi 
wanica, wikoxka kin eye ca hda. 

Unkan wikoxka kin ihduxake ca nige 
tanka aya. Tuwedan kici un sdonye 
xni qa liecen nina ixteca. Cinca ton 
wica unkan Atkuku ixteca, wicaxta yata¬ 
pi. Oyate koxka owasin wicakico wo 
tuwe econ kin ohdake kta eya. Owasin 
wicakicopi iwicawanga; hecen tuwe econ 
kin tanin xni. Hehan wicarinca, hokxi¬ 
dan wicaxtatanka owasin wicakico, kaken 
owasin hocoka tony an iyotankapi. Un- 
ktomi en opa. Hecen hokxiyoqopa icupi 
qa iyaza yuhapi. Uktomi wanna ix qupi. 

1 kin mini ohna vanke, hokxiyoqopa icu 
qa i mini ohna yuha aihda.xtan qa: Ieupo 
amadeja Hokxiyoqopa ieupo amadeja ce 
eya. Nina irapi ecinkta eya nakaex.— 
Hehan hokxidan tehantanhan u kin he 
hokxiyopa kin icu. Hokxiyopa hokxidan 
nina adexhdeja. Hokxiyopa nina ceye 
ca hokxidan kin poskin yuza. He ehati- 
qon cinca nakaex aceye ca adexhdeja ce 
wicaxta owasin eyapi. Hecen wicaxta 
yatapi ixteca. Canwata wan kagapi qa 
miconkxi cinca ton kici qa hokxidan hena 
yamni ohna ewicahnake ca iyakarpe ton 


okatanpi, cannara iyewicayayapi kta, ekta 
fapi kta ce wicaxta yatapi eya. lecen 
econpi qa can wata en owicahnako u can¬ 
nara tehan ayapi, hecen canna/ erpe 
wicayapi. Taja cannara iyewicajapi.— 
Wata kin mini ota ohnaka. Hokxidan 
kin wata kin watapa kin ekta mahen 
wanka. Wikoxka hokxiyopa kiton kin 
wataihanke sa»i mahen wanke. Wanna 
wata kin mini ojudan qa fapi kta. Wi¬ 
koxka kin nihinciya. Wikoxka kin 
Takeya ye. Hokxidan kin he ke ca, 
Takeyaye. Mate kte tawatera wuye xni. 
eye. Ho eye hokxidan kin. Ate Mar- 
piya ekta nanke onximada wo, hokxidan 
kin eya. Wita wan en unkihuni eya ye 
wikoxka kin eya. Hen woteca maka 
ohnaka owasin ota ce. Watutka maka 
ohnaka owasin ota ce_ Wamnaheza taku 
wojupi owasin ota ce. Taku yuhapi 
waxte owasin tipi ojudan ce. Maga tan- 
tanlcaya taku ojupi owasin ota ce. En 
unki huni eya wo; wikoxka kin eya.— 
Wita witaya owasin hececa en ihunpi ce : 
hecen nipi. 

Taku maka ohnaka owasin ota.— 
Watutka owasin ota, maga ocaje owasin 
ota. Tapi taku waxte yuhapi hena ojudan 
hen ohna iyotankapi. 

Hecen oyate qon akiran tapi kta.— 
Wikoxka cinhintku kin he wanna tanka. 
Ate ima tuwe ate yayapi tuwe inayayapi 
ohdakapo. Ekta nide kta ce eya. Wica 
kin wankan marpiya ekta wicaxta wan ate 
waya ce, eva. Hehan wikoxka kin.— 
Oyate wan wicaxta yatapi he ate waya 
tuka xicaya ecamicon ; cannara heva 
mayanpi, eya. Ina heciya nide kta ce, 
eyahokxiyopa. Zitkadan xa wan oihduge. 
Taku yutapi yuhe ca hutata ekta iyaya. 
Ovate kin owicade kinyan iyaye. 

Hecen iyewicaya Akirau tapi kta 
iyewicaya. Taku yutapi iye yuha wicaqu. 

Hecen atkuku hokxidan wan takodaku, 
wakankadan wan konkxitku qon hena yos 
om cannara kihda. Hena yamni qa hokxi¬ 
yoqopa atkuku hunku kicica hena Zaptan 
hen tipi. 

Hoxkidan wankantanhan hinrpaye ci- 
qun he, Ate ti kin ekta unhapi kta eya.— 
Otpaza hecen wankara atkuku ti ekta 
hiyotankapi. Hokxidan tawicu qa cin¬ 
hintku qa atkuku hunku kicica hena 
Zaptan. Huhan hanku cunku hihnaku 
kici hena xakowin hecen wankan wican- 
rpi witaya yanke cin lieepi keyapi.— 
Tewaminipa hecen eciyapi. W. 


Dakota and English. 


DAKOTA. ENG. 


Reizo, 

promontory 

Marpiya, 

skv. 

Anpetuwi, 

sun. 

Hanyetuwi 

, moon. 

Wicanrpi, 

stars. 

Maka, 

earth. 

Wita,' 

island. 

Skiskita, 

isthmus. 

Izo, 

cape. 


DAKOTA. ENG. 

Reyaka, mountain 
Paha, hill. 

Mdamdata, table-land 
Mniyowanca, ocean. 
Mde, lake. 

Mdeokarmin, bay. 
Iyokax-kedan, strait. 
Wakpa, river. 
Wakpadan, brook. 


Marpiya ekta wicanrpi yerya liiveve.— 
Stars glitter in the sky. 

Anpetuwi kin he maka owancaya ovate 
owasin iyoyam wicaya. The sun gives 
light to all the nations of the earth. 

Hanyetuwi kin he cistina qa maka 
ikiyedan yanka. The moon is small and 
near the earth. 


Maka kin tapa wanji tanka rinca hece¬ 
ca. The earth is like a very large ball 
Wakpa kin hena apa tankaya qa xbe 
rinca. Some rivers are very broad and 
deep. 

Anpetuwi kin he nidoka qa hanyetuwi 
kin he wiye qa wicanrpi hiyeye cin hena 
cincapi Dakota ecinpi. The Dakotas be¬ 
lieve that the sun is male and the moon 
female, and that the stars are their off¬ 


springs. 

Maka kin hminyan mdaska Dakota 
ecinpi. Dakotas believe the earth to be 
a circular plain. 


Wicaxta waxte kin hena Wakantanka 
tawakunze kin opapi. 

Marpiya ekta wicanrpi yerya hiyeve- 
cin, hena owanyag waxte. 

Wicaxta wanji ksapa eca, wayuwaxte 
un. 







































the iiiofi wmmm* 

ST PAU1 j, MIN., MARCH, 1852. 

Communications for th<» paper should be ad¬ 
dressed, postpaid, to ttie editor, Fcrt Snelling, or 
to F.. D. Neill. St Paul. 

Terms. —Fifty cerds a year, in advance. 
Printed at the office of the Minnesota Democrat 


Dakota mythological Tradi¬ 
tion. 

OANKTA Y II E E . 

It Is a fearful matter to speak of 
the OanktayAee, but when relating 
the Bear Story, we promised to do so 
and now proceed to redeem the prom¬ 
ise. 

OanktayAee is the name of one of 
the superior and independent gods of 
the Dakotas. It is very seldom that 
any of the Indians speak his name but 
when they have occasion to speak of 
him they call him the Taku Wakan. 
The word wakan signifies unnatural, 
supernatural or anti-natural. Taku, 
signifies what. The signification of 
the proper name of the particular god 
of which I am writing is unknown, 
unless it signifies hard to be killed. 

The form of the OanktayAee, On- 
kteri, is like that of the ox, and he is 
covered with a similar coat of hair. 
His eyes are like the moon in size, 
and his horns he can instantly extend 
at his pleasure, so that they will 
reach the sky. This is also true of 
his tail. Awful destructive powers— 
wakan powers, are in the horns and 
tail. There are many of them both 
male and female, and propagate their 
kind like animals. The earth is ani¬ 
mated by the spirit of the female, 
while the dwelling place of the male 
is the water. It is on this account 
that the Dakotas address their prayers 
to the earth as their Grandmother, 
and the water as their Grandfather. 

The OanktayAee has the power to 
send out from his body many distinct, 
invisible, supernatural influences, for 
the destruction of his enemies, which 
are termed toanwan by the Indians. 
The meaning of the word is similar to 
that of arrows where it sometimes 
occurs in the Bible, “ The arrows of 
the Almighty,” “ He sent forth hisar- 
roius.” &c. 

One toanwan is the whirlwind, 
another a calm, &c. This god is 
highly pleased with sacrifices of the 
down of the female of the swan and 
the goose, dyed red, white cotton, 
deerskins tanned white, dogs, tobac¬ 
co, &c. Some of the gods which are 
subordinate to the OanktayAee are 
t'he lion (it is supposed) serpent, liz- 
zard, frog, ghosts, and eagle, which 
do his biding in the air, on the earth 
and in the earth. The OanktayAee 
is the mortal enemy of the Wakeenyan, 
thunder, which is another of the su¬ 
perior gods of the Dakotas, of which I 
may say something at another time. 
Dakotas are not decided which of 
these gods exceeds the other in pow¬ 
er. They often kill each other.— 
Previous to the production of the 


earth, all was water, in which ele¬ 
ment dwelt, the OanktayAee. The 
male and female met in council and 
after due deliberation, resolved to 
make this earth. To execute this 
resolution all the amphibious animals 
were summoned to appear before the 
god. All having presented themselves 
the god issued the command, that dirt 
should be brought from beneath the 
water by them, and if they failed to 
obey, death would be the penalty. 

The beaver descended, and was 
long absent, but failed to bring the 
dirt. A toanwan issued forth from 
the god, and the beaver floated life¬ 
less upon the water. The otter then 
descended, but his fate was like that 
of the beaver. One after another de¬ 
scended and perished like those who 
preceded them. At last the muskrat 
went down. He was long absent, but 
eventually returned to the surface 
nearly exhausted with the effort, 
bringing some dirt in one hand. (The 
forward feet of quadrupeds are always 
called hands by the Dakotas.) The 
Oanktayhee took the dirt which the 
muskrat had brought , and flattening 
it out made this earth on which men 
dwell. The earth being thus made, 
the god took one of his own offspring 
and after reducing him to powder 
scattered the powder broadast oyer 
the earth, and it became little worms 
like maggots. The god then swept 
the earth and gathered up the worms 
which had been produced, and scat¬ 
tering them a second time, they matu¬ 
red to the size and shape of little chil¬ 
dren, some of whom could stand and 
others walk a little. He gathered and 
sowed them the third time, and they 
became Indians, and commenced va¬ 
rious plays and dances. The Oank- 
teyAee then proceeded to institute the 
much celebrated Medicine or Wakan 
Dance, of which some new things 
might be said. 

Boastful songs form one of the most 
prominent features of the religion of 
the OanktayAee, which is the chief 
religion of the Dakotas. These songs 
are first sung by the god himself, in 
the hearing of the wakan men, who 
thus learn to sing them. One of the 
songs was given to a Dakota, in the 
manner following : 

A Dakota in company with a Sac 
Indian, with their wives, were passing 
through Lake Pepin in their canoes. 
Suddenly there appeared to them two 
eves in the water, which appeared 
like two moons. It was the Taku 
Wakan, and in another instant they 
were aground on his back, and una¬ 
ble to get off. They began to depre¬ 
cate the approaching judgment, and 
propitiate the god by casting into the 
water whatever came to their hand, 
but he remained unmoved by their 
prayers and sacrifices, until a comb 
was thrown to him, when he lowered 
down and the canoe moved off on the 
water. As they were congratulating 


themselves with their escape a toan- J Dakota Singularities. —The Da 
wan suddenly issued from the god—a kotas believe that rheumatism is caus 


whirlwind—and the Sac and his wife 
perished, but the Dakota escaped to 
the shore with his wife, and sat down 
among the thick bushes and leaves. 

The Dakota man was now reminded 
that in a former state of existence 
he had been the companion of the 


ed by the medicine or wakan men who 
operate mysteriously through the me¬ 
dium of claws of birds or beasts, thus 
infusing the disease into the joints.— 
Coughs are caused in the same man¬ 
ner through the medium of the down 
of the swan or goose, and the hair of 
the buffalo. 

The common boil is caused by the. 


OanktayAee, and being now under the sheyaka? wate r-hen. If one eats the 


influence of the god who had appear¬ 
ed in a manner so terrific, his fears 
subsided, and he heard the god strike 
four blows upon the drum with a con¬ 


oil bag of the sheyaka, the fowl be¬ 
comes offended and issues a toanwan > 
invisible arrow, which produces the 
sore which is called sheyakao. O, is 


.... . . , . a verb which signifies to wound by 

siderable space of time between the - shootW . Tf a b boi! is 

exceedingly 


blows, as is done in the medicine large, it is believed that it is caused 
dance before they commence to sing. | bv the swan in the same manner, and 
The sound produced was like four for the same reason, 
loud peals of thunder. 


After which 
the blows fell lighter and quicker, and 
the god sang as follows : 

Wakan de homniwaye. 

Wakan de homniwaye. 

Tipi de wankahewaye. 

Wakan de homniwaye. 

Tipi de wankahewaye. 

Wakan de homniwaye. 

(translation.) 

I whirled this wakan. 

I whirled this wakan. 

I demolished this teepee. 

I whirled this wakan. 

I demolished this teepee. 

I whirled this wakan. 


For the Dakota Friend. 

A*liainc<! to do Right. 

(A) It will doubtless seem strange 
I to many of the boys and girls, who 
read the above words, that there 
should be any person in the world, 
ashamed to do right. But I wish to 
[ tell them a few things. 

A number of years ago, there lived 
a little boy in one of the eastern States, 
who lost his father when he was quite 
young. But he had a good mother, 
who loved him very much. She 
taught him what was right and-good. 
For a while he obeyed her, and was 
At the close of the song the man on tj )a t account, usually happy. All 

-- 1 - the ne ig] lbors then called him a good 


vowed that if the god would spare his 
life till the next summer, he would 
sacrifice to him four dogs with their 
noses and mouths adorned with red 
down. His wife of course did not 
hear, for the sounds were not heard 
with the natural ear. The man was 
honored with the name of OanktayAee j 
Duta, Red-OanktayAee, and this 
song is still sung in the wakan dance. 
Another feature in the character of 
this object of Dakota worship is best 
exhibited by the following, which is 
also a song of the OanktayAee : 

Mdc hdakinyan wakanyan munka, lie ya. 
Mde hdakinyan wakanyan munka, he ya. 
He taku nagi hnayeya niyake wata nunwe, 
he ya. 

Mde hdakinyan wakanyan munke do. 
Niyake wata nunwe, he ya. 

(translation.) 

I lie mysteriously across the lake, he ya. 

I lie mysteriously across the lake, he ya. 
Decoying some soul let me eat him alive, 
he ya. 

I lie mrsteriously across the lake. 

Let me eat him alive, he ya. 

This song, it is said, is much used 
in the medicine or wakan feast. 

Thus I have endeavored briefly to 
delineate the person and character of 
the most respectable being which the 
Dakotas worship, of which I have 
been able to obtain any information. 
This is the best if not the only foun¬ 
dation of their best religious institu¬ 


tions. Reader contrast the character 
of the object of your reverence with 
that of the benighted Dakota—your 
religious knowledge with his—the ba¬ 
sis of your religious hopes witli the 
basis of his religious hopes, and learn 
to sympatize with, and labor, aqd pray 
for, the blinded worshiper of the 
OanktayAee. 

The sun is a male deity of the Dakor 
tas. 


boy. But when he grew older, and 
became acquainted with other boys, 
who often did wrong; he began to for¬ 
sake the law of his mother, and did 
like them. Now, this boy did not love 
to do wrong at first. He did not love 
to deceive, use bad words, tell lies, 
and fight with other children. It 
made him feel very unhappy to do so. 
Yet he often did such things because 
he was afraid his companions would 
laugh at him for doing differently from 
them. He knew how to do right, but 
was ashamed to do it in the prsence 
of the wicked. As he grew up to be 
a man, this shameful habit grew with 
him. When invited to drink strong 
liquor, he was ashamed to refuse.— 
When he saw other young men idle, 
he was ashamed to be seen at work. 
So he used to spend the most of his 
time in bar-rooms and drinking sa¬ 
loons. His bad ways hastened his 
mother’s death. After she was gone, 
he went on from bad to worse, much 
faster than before. He was soon known 
as a drunken gambler, and a disgrace 
to the town where he lived. From 
being ashamed to work, he became 
too lazy to work. He commenced 
stealing, and finally was carried to 
the state’s prison. 

Such is the sad history of that once 
good boy. And there has been manv 
others like him. Do you not think, 
that there are some boys and girls 
now, who often do what they know to 
be wrong, not because they love to 
do so ; nor because they are obliged 
to do it; but, because they are asham- 
to do right ? 

There are old men among the Da¬ 
kotas, and some young men too; who 
know, that if they would forsake idle¬ 
ness, gluttony and drunkenness, by 
becoining industrious, temperate anil 
sober, they might soon, be far more 
comfortable, respectable and happy. 
Yet they will not do this, because they 
are afraid others will laugh at them. 
They are ashamed to do right. My 


i 



































friends, be ashamed of ever thing bad ;; 
be always ashamed to do wrong. But 
never be ashamed to do a good thing ;' 
never be ashamed to do right. 

H. ! 


Dakota Manner to Dispose of a 
Case of Murder. —It was a former 
practice of the Dakotas in adjusting a 
difficulty of this kind to erect a pole 
and require the murderer to cliinbit. 
As the pole was daubed over with 
white clay, the ceremony was termed 
, Chansan adikiyapi, (they cause him 
to climb the white pole.) The crimi¬ 
nal was subjected to severe and 
shameful treament, such as Indians 
could invent, and the whole perform¬ 
ance was nearly equivalent to hang¬ 
ing by the neck till dead. This cus¬ 
tom it seems has become obsolete and 
at the present time, the relatives of 
the murderer and the murdered meet 
with much pomp and parade and set¬ 
tle up by the interchange of presents, 
the murderer or a substitute being 
first delivered to the aggrieved party. 
If the pipe which is presented by the 
aggressors is received by the others 
the prisoner is released and his life is 
safe. 

Last summer, while the Mdewa- 
kantonwan Dakotas, were assembled 
at Mendota to talk with Commission¬ 
ers about selling their land, a small 
quantity of whiskey was brought into 
the camp, either by one of their own 
number, or by some reckless wretch 
who wears a hat, which was of course j 
drank. While under the influence of 
liquor a son of Eagle-head gave a ] 
wound to Sisitonwan of Traverse des ’ 
Sioux, of which he died soon after. 

About the middle of February last,! 
the parties met at Little Rapids to 
consider the matter. The fact that 
tne same service had been performed 
for Eagle-head and his family for mur- 
’ders committed by them three times 
before, caused both his friends and 
enemies to hesitate. However, they 
succeeded at last, but the matter was j 
done up in such a manner as to leave 
the murderer about as much reason to 
fear from the legitimate avengers of i 
blood as he had before, for, when the 
pipe was presented, Mazasha, the 
chief, significantly replied in behalf 
of the injured party ; “ the pipe of Ea- 
fde-head is bloody and bitter, and I 
will not smoke it, neither will I eat 
the flesh which you present me (mea¬ 
ning that the murderer should not 
then be killed,) but I will smoke from 
the pipe which is sent by Governor 
Ramsey.” It seems quite probable 
that some one of the Eagle-head fam¬ 
ily may yet be made to suffer the pun¬ 
ishment which the murderer deserves 
to suffer. Indians, *like white men, 
will not stick much at a murder, when 
the criminal can escape from justice 
so eaily. 

.■’Lr’Extract from a letter of J. S. 
C. Abbott, dated Augusta, Maine : 

‘•The Temperance Convention was, 
however, the great occasion. There 
is an aspect of moral sublimity in this 
great enterprise, for which it is diffi¬ 
cult to find a parallel. A whole peo¬ 
ple rise in its majesty, and declare in 
tones so deep, loud, determined, as to 
rouse the attention of the whole land, 
•that they will no longer regulate, the 
sale of ardent spirits as a beverage, 
but that all will forever annihilate it. 
It was. a bold movement, a sublime 
movement, a triumphant movement. 
It is the voice of. the people. The 


unanimity is astounding. Said one of 
the prominent representatives in the 
legislature, “ I do not know of a sin¬ 
gle member in either house, who 
would risk his reputation in voting 
for the repeal of this law.” Governor 
Hubbard presided at the evening 
meeting. He expressed his thorough, 
heartfelt concurrence in the provis¬ 
ions of the law, and pledged to it his 
entire support. This announcement 
was received with most tumultuous 
applause. From every town came 
up the report of the magnificent ope¬ 
ration of the statute. Maine is proud 
of her position. She is true to her 
noble motto, “ Dirigo—I directs 
“ One little incident occurred du¬ 
ring the meeting, of deep pathos. A 
gentleman passing out saw two young 
ladies, sisters, sitting side by side, ap¬ 
parently deeply moved. One turning 


imagination 


to the other, with a swimming eye, a 
trembling lip, and a voice almost in¬ 
articulate with emotion, seized her 
sister’s hand and exclaimed “ O sis¬ 
ter ! If dear father had only lived un- 
till now, he might have been saved.” 
Poor child ! what a world of anguish 
is revealed by these few words ! But 
this noble law will hereafter save hun¬ 
dreds and thousands from a doom, 
whose woes even the 
cannot comprehend. 

“ The result of this convention was 
auspicious in the highest degree. It 
has proved, beyond all peradventure, 
the admirable workings of this law. 
It has established the fact that the 
law had its origin in the hearts of the 
people, and that it will be sustained. 
Strong as it is, it grows stronger ev¬ 
ery day. It will be imitated. It must 
be imitated. The car is in motion. 
The long train is coming resistlessly 
The earth trembles beneath the 


on. 


revolution of its ponderous wheels.— 
The bell is ringing. Nothing is left 
for the opponents, but to clear the 
track.” 


Dakota Mythology. 

THE SEVEN STARS CONTINUED. 

Again he arrived where a people 
dwelt. He went into the house of an 
old woman. There was no fire.— 
Grandmother, bring some wood, he 
said. My grandson, our people bring 
no wood home. When they fetch 
wood no one comes home ; she said. 
Bring me a buffalo horn. Give me a 
carrying strap. Give me an axe, I 
will go for wood, he said. My grand¬ 
son, don’t go ; it will kill you also ; 
she said. I will see what it is, he said 
and ran to the wood. He tied up a 
bundle of wood, and came carrying it 
towards the dwelling. He had now 
come near the tent and saw nothing. 
He threw down his load, and again 
went into the woods. He stood in the 
woods and again tied up a bundle to 
carry. As he was rising with it, he 
knew not where he was. He was 
senseless. When hg came to himself 
he was in the midst of young women 
and young men, some of them dead 
and some alive. Above where they 
were he observed a darkish hole in 
motion. He took the buffalo horn and 
the axe also. He placed the buffalo 
horn to the hole, and drove it in with 
the axe. It burst through and the 
owl’s ear which had closed upon them 
and in which they all were, opened 
out, so they all returned. Within the 
woods there was an owl which shut 
them up in its ears. He killed it and 
made them glad. Again, they would 


have given him a woman; but he re¬ 
fused and passed on. 

Again he came to where a people 
dwelt. He went into the house of an 
old woman. He was hungry but she 
gave him no food. My . grandson 
though this people kill many cows, a 
giant robs them of all; said the old 
woman. Our people will die of hunger 
she said. A young man had walked 
out, and brought word of a herd of 
buffalo cows. This people killed all 
those cows. The giant came along 
gathering up the meat, and put it all 
in his bosom. The young man was 
cutting up one. The giant was going 
to take it, but the young man forbid 
him, drew his knife, and cut open the 
giants blanket, the beef all fell down ; 
the people took and carried it home. 
The vounsr man went to the home of 

« O t 

the giant. The giant had a bow like 
the trunk of a great pine, but the 
young man seized it and broke it to 
pieces. The young man’s bow was 
the rib of a buffalo. The giant seized 
this, but broke his own arm, so the 
young man took back his bow and re¬ 
turned. Let us go to the giant, who 
has broken one of his arms, and kill 
him, said the young man. The giant 
caused it to snow. The snow was 
over their heads. It was so very deep, 
that it covered the apex of the tents. 
The people were terrified. The young 
man painted his body all over with 
blue clay. He took a fan and <roin£ 
near to the sriants house, he stood fa- 
cing it, and fanned himself. The 
snow melted and the ground was bare. 
Only a little snow remained near the 
giants home. So all the people went 
with the young man and killed the gi¬ 
ant. His little child went away into 
a hole in the ground among the frost. 
The young man seized it and said you 
also will be among the giants; you 
little fool you shall be at the north and 
pushed it away towards the north- 
wind. He made the people glad.— 
That had killed them, but the young 
man killed it, so he made them re¬ 
joice. They offered to give him a 
beautiful young woman; but he was 
unwilling to receive her and passed- 
on. 

Again he came to where a people i 
dwelt. He stood at a distance from 
the village, and assumed the appear¬ 
ance of an ugly boy. He went into 
the tent of an old woman who lived 
with her grandson. He had the boy 
for a comrade. They ate the food 
which the old woman gave them.— 
The chief of the place had a daugh¬ 
ter a young woman. The two boys 
took their arrows and went out to¬ 
gether. Shooting their arrows before 
them, they went towards the house of 
the chief. His daughter was stand¬ 
ing without. They came near her 
and she spoke to them contemptuous¬ 
ly. She saftl to them; Btistered 
shins,* have you no hole that you can 
crawl into; and she went into the 
house. The boys returned to the tent 
of the old woman. 

The young woman conceived, and 
was great with ’child, and knew not, 
that any one had lain with her, so she 
was greatly ashamed. She bore a 
child, a son, and her father the chief; 
was ashamed. He said call all the 
young men among the people, and he 
who has done this shall confess it. So 
they called in all the young men but 
who had done it was not discovered. 
Then he sent for all the old meji^the 
boys and the middle aged men, and 


they all sat down in a circle. Spider 
was among them. So they took the 
child, and passed him round from one 
to another. When they gave the child 
to Spider, he spilled the water which 
he had in his mouth on himself, and 
said. Take the child, take him he 
has wet on me. There was a great 
laugh for he told a falsehood. 'Jihen 
they gave the child to the boy who 
had come from a distance. He took 
the child, it wet on him, cried, and 
caught hold of his neck. That is cer¬ 
tainly his child and therefore it cries 
to him, and wets on him ; the men all 
said. So the chief was ashamed and 
said, make a canoe and put in it my 
daughter and the child she has bore,* 
and the boy, and cover the three in 
it, and nail on the cover over them, 
and send them adrift, that they may 
die. They did so, and having placed 
them in the canoe, took it far from 
land, and sent them adrift where the 
waves ran high. The waves had 
thrown much water into the canoe.— 
The boy was shut in at the bow. and 
the young woman and her child in one 
side, near the'stern. The boat ttas 
now nearly full, and they must soon 
die. The young woman said to the 
boy ; O pray. Pray, I don’t want to 
die. The boy replied, yes, and said, 
Father who art in heaven, pity me.— 
The young woman said, ask that we 
may land on an island, where are 
abundance of all kind of land animals, 
both great and small; where are com 
and all kinds of vegetables in abund¬ 
ance, laid away in a good house— 
where there are houses full of all kinds 
of property—where are fields and 
plentv of every thing that is planted. 
Pray that we mar arrive at an island 
having all these things said the young 
woman. Thus lie prayed ; and so 
they drifted ashore on an island where 
all these things were found together. 
So They lived, it is said, in a land 
abounding in all Linds of game, both 
beasts and fowls of all kinds. There 
was there, a house full of all good 
things,’and in that they dwelt. 

After these things, the people they 
had left were starving to death. The 
young woman’s son was now grown 
large. He said father, mother, tell 
me of your fathers and mothers, I will 
go to them he said. One above in the 
heaven is mv father, said the man.— 
The father of a people is my father, 
but he abused me and sent me adrift, 
said the young woman. Mother thith¬ 
er I will go, said the child. So he 
clothed himself in a red-bird, and took 
provisions and went to the shore.— 
Thence flying, he went in search of 
the people. So he found them, and 
they were starving to death when he 
found them. He gave them the food 
which he had with him. So he saved 
their lives. Then the comrade of the 
boy’s father and the old woman his 
grandmother went with him on his 
return. 

After these things, the boy who had* 
fallen down from above, said ; let us 
go home to father’s house. So in the 
night they seated themselves at his 
father’s house above. The boy who* 
fell from above with his father and 
mother, wife, and child, are five. His 
mother’s elder sister and her husband 
make seven, and it is said that these 
are the clusters of stars which we see 
above which are called the Pleiades. 


The moon is a female deity of th.e Da¬ 
kotas. 





































PUBLISHED MONTHLY BY THE DAKOTA MISSION.—G. H. POND, EDITOR. 


YOL. II. 

ST. PAUL, MINNESOTA TERRITORY, APRiL. 1S52. 

NO. IV. 


Imnija Skarfan, Wi, ici 4, IS52. 

Matthew , Chapter VIII. 

1. J esus paha a kail iyotanke ciqon , etan- j 
han kun ku qa vvicota ihakam unpi. 

2. Unkan wicaxta wanji lepros ececa j 

u, qa cekiye, ca heya, Itancan, asni 

mayaye kta yacin ehantanhan oyakihi | 
kta. 

3. Unkan Jesus nape yekiye, ca oyutan, 
•qa Wacin ce ; asni wa Unkan wancake 
lepros ececa qon akisni. 

4. Unkan Jesus hehan heciya, Ihnuhan 
tuwe oyakidake cin, hde ca, woxnapi ka- j 
gapi kin eu iwicakitpazo, qa Movvis taku 
erpeye wicaxi qou he ecen econ wo; qa 
he woyaotanin yuhapi kta, 

5. Jesus Kapernaum otonwe kin en 
wanna i qehan, akicita tancan wanji en u 
qa cekiye. 

6. Ca heya, Itancan, mitahokxidan, 
tancan tafake ececa tiyata inakan wanke 
ca teriya kakija. 

7. Wau qa asni waye kta, Jesus eya. j 

S. Tuka ix akicita tancan heya, Itan¬ 
can, mitawakeya en yau kta iyemacece 

! xni, iapi hecedan exta ehe cinhan, mita¬ 
hokxidan asni kta. 

9. Miye imatancan rince xni qeyax, 
mihukuya akicita wicamduha. Wanji, 
va wo, ewakiya eca, ya ece; qa wanji to- 
keca, U wo, ewakiya eca, u ece; qa mi- 
tahokxidan, Decon wo, epaeca, ecen econ 
ece. 

10. Jesus he naron qehan, yuxinyeye 
ca ihakam unpi qon hena hewicakiya, 
Wowicake eciyatanhan wowicada nisko- 
keca Israel oyate ee kax en iyewaye xni. 

11. Q,a heciciyapi, Wihinapi cin etan- 
han qa wiyorpeyata tanhan, wicokcota 
upi, qa marpiya oyate kin en, Abereyam, 
Isak, Jakob, hena om iyotankapi kta. 

12. Tuka oyate kin cincapi kin hena 
tankan otpaza ekta iyayewicakiyapi, qa 
hen ceyapi qa hi hdakinskinzapi yuke 
kte. 

13. Unkan hehan Jesus akicita tancan 
qon heciya, Hda wo, qa taku on wacin- 
inayaya hecinhan, he iyenicicetu kta.— 
Unkan tahokxidan kin iyehanna rin asni 
hihda. 

14. Hehan Jesus Petros ti kin en i, 
unkan Petros kunku tancanwicakata 
ececa, qamakan wanka wanyake. 

15. Ca nape etanhan yuze, ca tancan 
. kata qon asni, Unkan winorinca najin 
hiyaye ca taku ecawicakicon. 

1 ti. lietanhan irtayetu, unkan wicota 
wakanxica yuhapi kin heca Jesus yanke 
cin en awicaipi, qa Jesus oie kin on 


wakanxica tankan iyayewicaye ca waya- 
zankapi kin owasin asniwicaya. 

17. Iho hecen, Wicoxinrtin unkitawapi 
kin, iye eyaku, qa wowayazan unkici- 
yuhapi, Isaya waayatesa, eye ciqon, he 
iyecetuyapi. 

18. Wanna. Jesus tanihdukxan wicota 
rinca wanwicayake cehan, mde akasanpa 
yapi kta keya. 

19. Unkan wowapi kagapi heca wanji 
en u, qa heya, Waonspekiya, tokiyar da 
exta ciyahna mde kta. 

20. Tuka Jesus heciya, Xongidan ina- 
kordoka yuhapi, qa zitkadan marpiya 
okinyanpi kin hena horpi tonpi, tuka 
wicaxta Cihintku kin tuktedan pa eki- 
hnake kta yuhe xni (tuktedan ti xni.) 

21. Waonspewicakiye cin wanji tokeca 
heciya, Itancan, ito, tokaheya mde ca ate 
were kta iyowinmakiya ye, eya. 

22. Unkan Jesus heciya, Mihakam u j 
wo. Tapi kin hena tona wicada yuhapi 
kin he iye hena wicakirapi kta. 

23. Unkan hehan wata en ope cehan 
waonspewicakiya wicayuhe cin hena kici 
en opapi. 

24. Unkan, inyun, mde ekta tateyanpa 
rince ca wata kin tajokaxtan, tuka Je¬ 
sus ixtimbe. 

25. Unkan yuricapi qa heyapi, Itancan, 
niunkiya miye, wanna untakunipi kte 
xni. 

2G. Unkan hewicakiya, Itonpeyahan 
wacinmayayapi kin, tokeca ce ininihanpi I 
de ? eye ca najin hiyaye ca tate mde ko 
kixice ca amdakedan rinca icu. 

27. Unkan, inihanpi, qa heyapi, Wi-1 
caxta kin de toketu hwo ! tateyanpa mde ! 
ko hena ee kax oie anagoptan kin. 

Wicaxta Wauakaja Token Orau- 
yanpi. 

Mitakuye Wicaxta tokapa kin Adam 
eciyapi kin token oranyan wanna ocici- 
yakapi. Adam waniyetu (930) opawinge 
sanpa wikcemna yamni ni qa takojatpaku j 
sanpa takojatpaku sanpa takojatpaku wi- \ 
coicage (9) napciwanka wanwicahdaka. j 
He ehan tehanhan nipi qa cinca ota ka- j 
gapi hecen nina ihduotapi qa kohanna 
wicotapi. Hena hunr wanuyanpi ota | 
yuhapi qa awanhdakapi qa wakeya otipi. 
Hunr maka kicanyanpi taku wojupi on 
woyute ota icar yapi qa tipi suta icicagapi. j 
Hunr otonwe kagapi, qa mazakaga heca- 1 
pi, qa maza sapa maza xa ko on taku ota 
wayupiya kagapi. Hunr can kajipapi, qa 
can dowankiyapi qa contanka iyaho- 
tonpi qa taku he ceca kagapi. Hunr tipi 
waxte wita wata ko kagapi. Tehanhan 


nipi on taku kar utapi eca, waniyetu ota 
onspe iciyapi, hecen wayupiya yucopi 
ece. Tehanhan nipi, qa taku ota wa¬ 
yupiya kagapi wanhdakapi, hecen waran 
icidapi, ihdatanpi, Jehowa en kipajinpi qa 
xikxicaya oranyanpi. Adam nahanrin te 
xni heconpi. Nina xicaya econpi, qa 
kiciktepi kin he Jehowa iyokipi xni, heon 
wicaxta wakan wan wicaxta wokcan heca 
Jehowa wicaqu, Henok eciyapi. Henok 
wicaxta oran owotanna, Wakantanka 
opeya mani qa Jehowa oie kin naron, qa 
taoyate nina wahokon wicakiy.a. Nioran 
xicapi kin owasin ayuxtanpo, ihduecetupo 
qa taku owotanna qa waxte hecedan 
econpo, ewicayiya; tuka wicadapi xni. 
Iyokipi iciyapi hecedan akitapi, qa ihdu- 
ecetupi xni. Taku xica awicakipe kta 
he naronpi kinhan kokipapi kta, ihduece- 
tupi qa ihduhomnipi kta naceca, kecin 
heon nina wahokon wicakiye ca Jehowa 
oie kin eciyatanhan hewicakiya; Inyun 
Itancan kin u ce, qa wicaxta wakan tawa 
10,000 kektopawinge wikcemna opapi.— 
Wicaxta wartanipi sa.taku wakan ohoda- 
pi xni kin hena owasin wicoie terika 
eyapi kin owasin on iyope wicaye, ca na- 
kun wicoran xikxica econpi kin hena 
owasin on kakix wicaye kta; heon Itan¬ 
can xinda ce,ewicakiya tuka ihduecetupi 
xni. Akxaken canniye yapi, qa Henok 
ktepi kta naceca tuka iyeyapi xni. He¬ 
nok Jehowa oie kin owasin wicada, hecen 
Wakantanka iyokipi ye ca opeya mani; 
heon etanhan ktepi kta e Jehowa iyowin 
wicakiye xni; tuka niyake ehdaku Mar¬ 
piya kin ekta. Adam wicaxta tokaheya 
kagapi kin ehantanhan waniyetu 622 
Opawinge xakpe sanpa wikcemna nonpa 
sanpa nonpa, he ehan Henok tonpi.— 
Henok tonpi kin ehantanhan waniyetu 65 
wikcemna xakpe sanpa zaptan, he ehan 
cinhintku wan Metuxela eciyapi kin he 
tonpi. Metuxela tonpi iyohakam wani¬ 
yetu opawinge yamni 300, Henok Wa¬ 
kantanka opeya mani, qa cinca wica 
winyan ko ota kicitonpi. Henok Wakan¬ 
tanka opeya mani qa iyokipiya heon Je¬ 
howa ikikcu qa hdohda, Adam kagapi 
ehantanhan waniyetu 1,000 kektopawinge 
ece he ehan hecon. Henok Marpiya ekta 
iyotanke cin ehantanhan wanna waniyetu 
4,850 kektopawinge topa sanpa opawinge 
xahdogan sanpa wikcemna zaptan ece.— 
Waniyetu ota tuka ohiniyan tanyan yan- 
ka. Takudan icakije xni, tohinni tancan 
yazan xni, oiyokixica wanin wiyuxkin 
yan un. Tokata owihanke wanin hecece 
kta. 

Wicaxta tona Jehowa oie kin wicada¬ 


pi Jesus waxte dakapi qa wacinyanpi kin 
hena ihduecetupi, Wakantanka toope 
opapi, qa Jehowa opeya manipi. Hena 
owasin tancan fapi exta ake kinipi kta, 
qa Jesus tancan yanke cin heciya yapi qa 
Jesus Henok ko om owihanke wanin nina 
iyuxkinpi kta. 

Wicaxta Henok wahokon wicakiya exta 
ihduecetupi xni, hena owasin tapi Wan- 
jikxi tehanhan nipi, tuka hena owasin 
omnitan on Jehowa awihnuni wicaya cin¬ 
capi takojatpakupi ko owasin om.— 
Minitan iliang wicaye cin etanhan wanna 
waniyetu 4,200 kektowinge topa sampa 
opawinge nonpa. Waniyetu ota, qa 
hehanyan nagipi otpaza en kaxka wita- 
yankapi. Tokata Jesus Itaucan wicayaco 
hi kinhan tancan ake kini wicakiye kta. 
Token oranyanpi qon owasin ohdag wica 
xi kta. Owasin wicadapi xni exta olula- 
kapi kta. Hehan hewieakiyc kta Mioie 
mioran ko owasin xiceyadakapi qa wa¬ 
kanxica tacanku omayanipi heon wakan 
xica ti kin en dapi kta, qa wakan xicapi 
om kakix nivanpi kta. Heciya ceyapi 
qa nina xica ho wayapi. Tona Jehowa 
oie ihaktapi xni hena owasin wakan xica 
tacanku omanipi. W. 


Takudan Wicoran econ xni unpi eca 
Xica Keyapi. —Koxka wan wamanu, qa 
kaxkapi qa wohdake kiyapi. Wchdaka, 
unkan, “ He miye xni, he miniwakan 
mdatke ca wimatko, qa hecamon ce,’’ 
eya keyapi. Wawiwangapi unkan, inyun 
he koxka kin tohini takudan wicoran econ 
xni, on etanhan he witkosa, qa oran xica. 
Iho he oran miniheca unkanx, miniwakan 
yatke kte xni, qa wamanu kte xni, qa 
kaxkapi kte xni tuka. Tuwe wicoran ta¬ 
kudan econ xni un ehantanhan ohiniyan 
xicaya oranve kta wiyaya un ece keyapi. 
Wowanapixtanye ota kin hena, koxka apa 
takudan wicoran econ xni yakonpikin on 
hececa. Tuwe wicoran wanji econ yank a 
icunhan, taku xica econ apepi kex wica¬ 
da xni ece. . “Owanjidan manke xni, 
ecamon kte xni do” eya ece. Tuwe ta¬ 
kudan econ xni yanka eca, taku xica econ 
apepi eca wancake wicada ece. “ Ho, 
decen manka eca icomamni, ecamon kte 
do,” wancake eya ece. Ahnatuwe rtani 
eca taku kamna ece. Tuka tuwe rtani 
xni eca, takudan kamna xni, qa onxika 
ece. Iho hena on “ Takudan wicoran 
econ xni unpi eca xica,” eyapi kin, he 
wicakapi, ItrAkoda, wicoran waxte anpe- 
tu owasin econ wo ; qa hecen tuwedan 
Oran wicaxta xni enicive kte xiyi. 


































































































Ikcewicaxta Oyakapi. 

hya Ikcewicaxta caje wicaindata. De¬ 
lian akc ito oyate tokeca caje mdate kta. 

Oyate nonpa, unman Creek, qa unman 
I hickasaw ewicakiyapi. Hena Ikcewi- 
caxtapi tuka ocim Waxicun oranpi kin 
iyorpayapi aya. Tipi waxtexte wanna 
icicagapi qa unhdaka yakonpi ece qon lie 
ayuxtanpi. Wojupi, qa taku owasin iya- 
kicuva icaryapi. Xonka wakan, ptewanu- 
vanpi, mariyumdu, canpanminma, ikan 
ko hecekcen yuhapi. Hecen taku ica- 
kijapi eyapi kin he ecaca kokipapi xni.— 
Hena ix eya wawicaqupi ece, tuka ma¬ 
zaska atayedan wicakicupi kin lie tonanan 
keyapi. Xiceca wowapi yawapi kta tipi 
kagapi kin, mazaska kektopawinge ece 
wikcemna ($10,000) en iyaye wicakici- 
ciyapi. Hehan waniyetu iyohi, xiceca 
waonspewicakiyapiktaon mazaska kekto¬ 
pawinge ece wikcemna ($10,000) awica- 
vusotapi eceikeyapi. Hecen tona cinpi 
kin hena taxicecapi owasin Waxicun 
oranpi, wowapi ko onspewicakiyapi, qa 
hanyake woyute ko wicaqupi. Waxicun 
taxicecapidan kin token icawicaonpi ece 
kin he iyecen econpi. Wicinyanna kin 
hena, timahen winorinca toranpi kin he 
onspewicakiyapi, qa hokxidan kin ix tica- 
gapi qamarkicanyanpi kin heckcen onspe¬ 
wicakiyapi. Hena wandakapi ehan waxte 
yadakapi kta tuka nace. Tona wamdeni- 
ca hena iyorpa hecen ecawicakiconpi, qa 
wamdenicapi xni nakun ota opapi. Iho 
hena hecetu. 

Hehan oyate wanji tokeca, Wayandat 
(Wyandot) ewicakiyapi he nakun caje 
yatapi waxte. Wayandat ix eya wanna 
tanyan unpi aya, qa tipi waxtexte icicia- 
gapi qa otipi keyapi. Markicanyanpi qa 
taku ota icaryapi, aguyapi, wamnaheza, 
mdo, utnnica, ko ko onota iyakicuyapi 
ece keyapi. Ix eya makoce wiyopekiyapi 
kin on wawicakicupi ece. Mazaska ata¬ 
yedan wicakicupi kin he wicayuxica 
keyapi. Tona miniwak&n waxtedakapi 
kin hena mazaska wicakicupidan kin heca 
iyopeyapi, qa witkopi, qa wayuxin unpi. 
Jho hecen on xice. Qa apa miniwakan 
opetonpi xni exta wayupipi xni, qa maska- 
dan kin itur yuson ayapi. Hecen taku 
xni. 

Apa mazaska, wowapi yawapi kin en 
ivayewicakicicivapi kin hee on oyate kin 
wankan itoheya ivoptapi keyapi. 

Iho niye Dakota Wicaxtayatapi akicita 
ko dakannonpi kin oyate nitawapi delian 
wowaxte iyeiciyapi yakagapi kta oyakihi- 
pi sdonwaya on hena hecekcen eciciyapi 
do. 

Taku yamnikiya oh oyate tanyan ya¬ 
konpi. Markicanyanpi kin he wanji ee ; 
qa wowapi yawapi kin he inonpa ee; qa 
Wakantanka, Jehowa eciyapi kin he ta- 
wakunze opapi kin he iyamni ee. Iyainni 
epe cin he tokapa tuka hepe. Canteoze 
wicawaxte, qa oran wicawaxte, eyapi kin 
lie W akantanka tawakunze ee. 

Dakota canteozepi ota wanna sdonwaye 
f a Dakota oranpi ota nakun sdonwaya, 
tuka tuktc wanji on wicani kta iyececa 
sdonwaye xni. Ito ihdukcanpo. 

Toka ktepi kta cante yuzapi kin he on 
wicani eye pica xni ; qa taku wakan Ikce¬ 
wicaxta tawapi kin hena oran owicapapi 
kta cante yuzapi kin he on wicani kte 
xni. Hena tuktedan waonxida oyakapi 
nawaron xni. Okodakiciye wacipi henake 
sar, tuka tukte wanji on wicani kte xni. 
Wicin unpi kin on wicani kte xni. Timan- 
ta unpi on wicani kte xni. Wakanwo- 
hanpi nina econpi exta he on wicani kte 
xni. Wihnipi e on wicani tuka, elianna, 
tuka tokata ekta wihnipi ee kax nakun on 
wicani kte xni iyukcanpi waxteke. Eya 
liunkake wicayayapi hena wicoran airpe- 
niyanpi qadehanyan hecen yaxkanpi, tuka 
tipi nitawapi iwamnde ca warpayeca nita- 
wapi ivvamdake ca, taku wakan nitawapi 
taku ecawicayeconpi kin hena iyukcan 
awacin waun, tuka tuktedan on nicincapi 
ksapapi, qa tokata ekta tanyan idadapi 
kta wanmdake xni. Iho hena on Dakota 
oyate onxicidapi. Niyora/ipi kin hena 
tokata yahdodapi kta apa yaciupi kin he 


tawafenciciyapi xni rince do. Taku wanji 
mdokehan kagapi qon, he iyecetu kinhan 
taku owasin tokeca hinhde kte. Waxicun 
oranpi kin iyoyarpadapi xni ehantanhan 
hecen oyate puzan iyeniriyapi kte do.— 
Kahantuqe iapi wanji waxte wicoran ko 
wanji waxte awacinpo; qa nicincapidan 
kin taku wanji onspepi kta kagapo, qa 
nina wojupo. Iho hecen ecanonpi kinhan 
waniyetu sni exta aniciranpi kte xni qa 
nicuw'itapi kte xni, qa ohnayan nivvaxtepi 
kte xni. 

Smtexda Wan Oyakapi. 

Sagdaxin w'opeton wanji maza ota yuha 
yanka, tuka kohan tanin xni aya. Unkan 
De toketu hwo ! ecin, qa ito mazayartaki- 
yapi wanji eonpa keyapi. Ihanranna ma- 
za wanhdag i cor, inyun, wicaxta wan 
nisko tanka, ukasapa yuza keyapi.— 
Hecen naxpe xni tuka ito Wicaxtayatapi 
okiyake kta ekta ya. Ye cin tahepi tuwe 
wanyaka owasin,Maza wanpa unkan sinte- 
xda wanji tanka mduza ce, eya ece keya¬ 
pi. Wicaxtayatapi nakun, sintexda wanji 
okar tokeca kte keciya. Unkan owasin 
wanyakapi cinpi qa ekta yapi. Unkan 
inyun, he Waxicunsapa wan wamanusa 
unkan he eca yuza extanhan he sintexda 
eciya. Wanyakapi qehan nina irapi qa 
wamanusa qon ixtenyapi rinca keyapi. 

Hehan Waxicun wanji tokeca wamanu 
oyakapi qa decen oyakapi: 

Waxicun wan tarinca wanuyanpi wanji 
manu, hanyen hecon, qa ikanton qa qin 
ahda. Tahepi conhaxke aunyan hde kta 
unkan naxdute ca wa qin kin conkaxke 
unman kin eciyatanhan yanke ca wicaxta 
kin ix unman eciyatanhan yake ca toka 
hdicu xni keyapi. Hecen yanke ca ecen 
anpa. Iho he nakun wicaxta wamanu qa 
wowixtece ton iciye rinca keyapi. Iho 
wamanupisa iyorpa hecekcen eca wicaonpi 
ehan wicaxta winorinca ko ota wowixtece 
sdonyapi kte tuka nace. “Wamanupi kin 
owasin rin tuwe wanyaka xni qa Tuwe- 
dan sdonmaye xni,” ecinpi exta tokexta 
takata ekta owasin otanin kte. Wakan- 
tanka woahope tawa wanji dee. “ Wama- 
yanuu kte.xni.” He ito kiksuya unpo. 
Tuwe nape wakoyaka eca xica. 

Wowapi Yawapi. 

Isantanka otonwe hdepi kin wanji New 
York eciyapi. He otonwe tanka rinca. 
Hen tonwanyanpi, wicaxta, winorinca, 
xiceca ko iyorpa wicayawapi unkan 
kektopawinge ece opawinge zaptan sanpa 
ake xakowin, qa sanpa opawinge xahdo- 
gan sam wikcemna topa sam napciwanka 
(517,849) keyapi. Otonwe kin lie en 
xiceca anpetu iyohi wowapi yawawicaki- 
yapi kin kektopawinge ece wikcemnatopa 
sanpa nonpa, qa sanpa opawinge napci¬ 
wanka sam wikcemna xakpe (42,960) 
keyapi. Hehan wowapi yawawicakiyapi 
kin en mazaska iyayekiyapi kin, kekto¬ 
pawinge ece opawinge nonpa sanpa wi¬ 
kcemna topa sam wanjidan, qa sanpa 
opawunge nonpa sanpa w ikcemna napci- 
w'anka sanpa xahdogan ($241,298.) Iho 
otomve wanjidan en mazaska henakeca 
waniyetu iyohi wowapi yawapi on hduso- 
tapi ece keyapi. Tuwe wowapi onspexni 
icaga eca terike dakapi qa tuwe cinca 
yukan eca wowapi nina cinkiya ece. 

Hokxidau Waiinrou xni Oyakapi. 

Hokxidan w f an Jan eciyapi unkan ho¬ 
kxidan waxte tuka keyapi. Tawacin 
waxte qa tankxitkudan cante kiye rinca 
ece. Oran owasin waxte tuka taku 
wanjidan on toketu tanin xni. Hunku 
taku eciye cin tuktekten econ xni qa he 
on toketu tanin xni keyapi. Kanye tipi 
qa hokxidan niwanpi cin tuka ixnana 
niw'e kta hunku nina terinda ece. He- 
ceca exta tuktekten narmanan hanpa 
hduxdoke ca copa xkan ece keyapi.— 
Wowapi yawapi opa unkan heciyatanhan 
wanna tiyate ku, mini icahdaku, eca “ E 
ito mihduxdoke ca copapi ece ecamon 
ke ” ecin qa wanna econ. Niwanpi onspe 
xni tuka mini kazedan kin en copa xkan 
tuka, inyun, xbe rinca en iyorpeiciya.— 
Minicaduze rince ca okarboka keyapi.— 


Hecen canan okarbog ye ca nihiciya tuka 
token ranpica xni. Unkan Ikcewicaxta j 
watom hiyayapi eca wanyakapi qa icupi 
qa iye tipi ekta ahdapi. Akipi, unkan j 
winorinca w r anji tohini cihintku wan fa, 
he he wanyake ca “ De taku ayahdipi 
he?” eya. “ De Waxicun cinca wan 
awahdi ce,” wica kin eya. “ Onxika, 
micinkxi iyececa ce ” eye ca yuha ceya 
keyapi. Hokxidan fehowaya yanka tuka 
kohan tanyan ecakiconpi, qa winorinca 
he cinca ye kta keya nace. Hunku mini i 
en ye xni xi ece qon “ Tokeca ce tehan 
micinkxi hdi xni he eye ca mini icahda 1 
inyang ye, ca cihintkudan okide. Unkan, 
inyun, tahayake mini icahda yanka iye. 
kiye cehan, cihintku tokiya mini nialien 
fa wankaecedan iyukcan, qa hecen ceya- 
pi ece econ. Hecen tancan okidepi kex, 
iyeyapi xni qa ecen ayuxtanpi. 

Winorinca Jan cincaye kta keye ciqon, 
wacin en yuze, ca cantekiya; tuka ho¬ 
kxidan kin cante xice, ca ceyapi ece econ. 
Hde wacin kex, wita akan tipi, qa toki- 
dan yepica xni. Winorinca cihintkute 
ciqon, he wokoyake tawaunkiya. Jan he 
iyokipi xni, tuka tancodan unnan naka 
wicada. Unkan hecin “ Ina oie anawa- 
goptan xni qa decen makakija” ecin eca, 
ake piya ceye ca “ Amahda miye, ina i 
wanwahdake kta,” eya ece kex, ayuptapi ■ 
xni. 

Ocim ohanhdewicaye kta kecinpi, tuka I 
keyapi. 

Hecen iye oranpi onspekiyapi, qa vvi- 
cowoyake yuhapi kin, hena okiyakapi, qa 
token iyokipiyapi kta naceca, owasin 
ecekcen ecakiconpi; tuka hdapi ecedan 
awacin. Unkan unhanketa onxikidapi, 
qa ahdapi kta keyapi, qehan iyuxkin rin¬ 
ca. Hecen watom ayapi, qa hunku kicupi, 
qapidakiyapi rinca. 

Iho he hokxidan wanji hunku oie ana- 
goptan xni, unkan teriya iyeiciya keyapi. 
Tuwe hunku oie anagoptan xni eca, ta- 
kuxica akipa ece, keyapi kin, he wica- 
kapi. 

Dakota Tawaxitku Kin Kicagapi. 

Dakota Ovate Kin Etaiilian 
Koxka Wan Toge ye Cante 
Yuza Olulaka. 

(o) Dakota wicoran mitawa kin tonakiya 
on w'okamna yukan hwo, epca. Ito 
imdukcan, qa tukte wanji taku on kam- 
nanpi waxte kinhan, he ohna pimiciya ke, 
ecin cante mduze. 

Ito toka ktepi, qa pa kin ojudan wa- 
cinheyapi qeyax, he on micinca, mitawin 
taku wicawecamna kte xni; hecen exta 
wicapaha xina wanji w'icawecaga exta, 
inpi oiyokipi xni. Hecen he taku xni. 

Iho hehan ake ituranpi kin he awacin 
manka. Ituranpi kin he nina ecamon qa 
taku mitawa owasin wahdusote cinhan, 
he on micinca mitawin warpanicapi kte. 
Hecen he taku xni. 

Hehan ake wicinpi wicoran kin he 
awacin manke. Wi wacin sa, qa wino¬ 
rinca kin nina mawanu exta, he micinca, 
mitawin tanyan unpi kte xni. Hecen he 
taku xni. 

Hehan ix wamawanu sa, qa hecen wijin 
miciya ke, epca exta, he on wicaxta owa¬ 
sin xica madakapi, qa tukten wicota mda 
exta, “Iya, wamanu sa qon de hiyaye 
wan ! ” emakiyapi kinhan he wowixtece. 
Hecen be taku xni. 

Iho hehan ake econpidan kin he eca¬ 
mon, qa mitawin taku tawa owasin yewa- 
kiye, ca mix taku mitawa owasin yekiya 
waxkan exta, on mihduwarpanica, qa 
micinca, mitawin onxikapi kte. Hecen 
he taku xni. 

Ake hehan, Ito, tiiyaza tiyowaci amdei 
ca wamihdamna ke, epca exta, he anpetu 
ota hecen waxkan exta ocim humayazan,! 
qa nakun iwarte madapi kte xni; qa he on 
micinca mitawin onxikapi kte. Hecen 
he taku xni. 

Iho Dakota wicoran kin ocowasin 
hutkan wanice yukcanpi waxte. 

Wakantanka maka kin de aicar.unyanpi^ 
qa aze kin he unyazokapi kta keya; qa 
owasin mniheca unxipi. Woteca wacin- 
yan unyakonpi exta ecadan wanice kte; 


he on wacinye pica xni. Maka kin de 
eqe tuwe kicanyan exta tohini nape kte 
xni. Wakantanka he owanji wanke xi 
nakaex. O. 


Conjugation of the Regular 
Transitive Dakota Verb— 
Yutan. 

Note. —About one fourth of all the 
Dakota verbs begin with y. Such of these 
as are intransitive, are with a few excep¬ 
tions conjugated like ya, in the February 
No. of the Dakota Friend. 

Those which are transitive, are conju¬ 
gated as follows: 

Active voice, indicative mood, indefinite 
tense. 

NOMINATIVE AND OBJECTIVE, BOTH SINGU¬ 
LAR. 

Yutan, he, she, or it, touches him, her, 
or it. 

Mayutan, he, she, or it, touches me. 
Niyutan, he, she, or it, touches thee. 
Mdutan, I touch him, her, or it. 
Ciyutan, I touch thee. 

Dutan, thou touchest him, her, or it. 
Mayadutan, thou touchest me. 

NOMINATIVE, SINGULAR AND OBJECTIVE PLU - 
IIA L. 

Wicayutan, he, she, or it, touches 
them. 

Untanpi, or unyutanpi, he, &,c., touch¬ 
es us. 

Niyutanpi, he, &.C., touches you. 
Wicamdutan, I touch them. 

Ciyutanpi, I touch you. 

Wicadutan, thou touchest them. 
Unyadutanpi, thou touchest us. 

NOMINATIVE, DUAL AND OBJECTIVE SINGU¬ 
LAR. 

Unyutan, I and thou, touch him, her, 

or it. 

NOMINATIVE, DUAL AND OBJECTIVE PLURAL- 

Wicunyutan, I and thou touch thenu 

NOMINATIVE, PLURAL AND OBJECTIVE SIN¬ 
GULAR. 

Yutanpi, they touch him, her, or it. 
Mayutanpi, they touch me. 

Niyutanpi, they touch thee. 

Untanpi or unyutanpi, we touch him 
Unniyutanpi, we touch thee. 

Dutanpi, ye touch him. 

Mayadutanpi, ye touch me. 

NOMINATIVE AND OBJECTIVE, BOTH PLURAL- 

Wicayutanpi, they touch them. 
Unyutanpi they touch us. 

Niyutanpi, they touch you. 

Wicuntanpi or wicunyutanpi, we touch 
them. 

Unniyutanpi, we touch you. 
Unyadutanpi, ye touch us. 
Wicadutanpi, ye touch them. 

RECIPROCAL OR REFLEX VOICE. 

Ihdutan, he touches himself. 

Mihdutan, I touch myself. 

Nihdutan, thou touchest thyself. 
Ihdutanpi, they touch themselves. 
Unkihdutanpi, we touch ourselves. 
Nihdutanpi, ye touch yourselves. 

POSSESSIVE VOICE, FIRST FROM ACTING ON 
one’s OWN. 

Hdutan, he touches his own, or she 
touches her own. 

Wahdutan, I touch my own. 

Yahdutan, thou touchest thine. 
Hdutanpi, they touch their own. 
Unhdutanpi, we touch ours. 
Yahdutanpi, ye touch yours. 

(To be Continued.) 


Tatanka Xunica Kici. —Tatanka etan. 
ban peji yutapi kin hen xunka wan iwan- 
ke ca tatanka wicapa qa peji yutapi kta 
iyowicaki xni. Unkan tatanka wanji 
heciya; Peji kin de yacin xni, on winipi 
xni qa yate kta oyakiki xni, tuka he 
unkiye on unnipi ce, tokeca e iyounyakipi 
xni he eciya. 

Wicaxta ota hecen econpi. Taku cinpi 
xni qa unpi kta okihipi xni kex tuwe 
tokeca un wacin kinhan nina terindapi 
ece. T. 




























THU BAKOT& FRIEND* 

ST. PAI L, MSN., APRIL, IS52. 

Communications for thf paper should he ad¬ 
dressed, postpaid, to the editor, Fort Snelling, or 
to K. D. Neill, St Paul. 

Terms. —Fifty cent's a year, in advanee. 

Printed at the office of the Minnesota Democrat 

iftedicinc Dasice. 

The Dakota name for this institu¬ 
tion is Wakan Wacipi which term 
signifies mysterious dance. 

Immediately after the production of 
the earth and men, as related in the 
March number of the Friend, the 
OanktayAee, to promote his own wor¬ 
ship among men, instituted the wa- 
kan dance which in accordance with 
the common practice of white men 
we will call Medicine Dance. 

It was ordained by the Oanktay/iee, 
the author of human life, and of the 
Medicine Dance, that the medicine 
bag should consist of skins of the ot¬ 
ter, raccoon, weasel, two or three va¬ 
rieties of squirrels, the loon, a kind of 
fish, and several kinds of snakes ; 
which bag, should contain four spe¬ 
cies of medicine, of wakan qualities, 
which should represent, fowls, medi¬ 
cinal herbs, medicinal trees, and 
quadrupeds. The down of the fe¬ 
male of the swan and goose, repre¬ 
sents the first, and may be seen at the 
time of the dance, inserted in the nose 
of the medicine bag. Grass roots 
represent the second, the bark from 
the root of a tree, the third, and a 
small lock of hair from the back and 
breast of the buffalo, the fourth.— 
These are carefully and religiously to 
be preserved in the bag. From this 
combination of medicines, is produced 
a wakan influence, so powerful that 
no human being can resist it, which 
is termed toanwan (arrow.) At the 
institution of the dance, the god pre¬ 
pared a tent (teepee) four square 
which opened to the east, and select¬ 
ing four men for initiation, proceeded 
to instruct and prepare them for the 
reception of the mysteries. The rules 
of conduct which the god gave them, 
were, that they should honor and re¬ 
vere the medicine bag, honor and re¬ 
vere all who should belong to the 
dance, make medicine feasts often, 
refrain from theft, not listen to the 
voice of birds (slander) and female 
members should not have a plurality 
of husbands. The chief good promised 
to faithful obedience was, honor from 
(he members of the institution, fre¬ 
quent invitations to medicine feasts, 
plenty of food with supernatural as¬ 
sistance to consume it, and long life. 
The evils threatened to the unfaithful, 
in the expressive language of the god, 
were ; “ If unfaithful you cannot es¬ 
cape detection and punishment. If 
vou enter the wood to hide, the black 
owl is there, if the earth, serpents are 
there, if you flee into the aerial re¬ 
gions, the eagle will pursue you, and 
if you descend into the water, I am 
there.” The candidates thus instruc¬ 


ted were placed in the centre of the 
teepee to receive the toanwan of the 
medicine, discharged at them by the 
god himself. They perished under 
the operation. After consultation 
with the OanktayAee goddess, the god 
held up his left hand, (fore foot) and 
pattering upon the back of it with the 
other, produced myriads of little 
shells, whose virtue is to restore life 
to those who have been slain by the 
discharge of the toanwan of the wakan 
medicine. This shell is called Wah- 
mnoo-Aah, and each of the medicine 
dancers carries one in his thorax.— 
After the production of the Wahmnoo- j 
Aah the god selected four other men, 
and repeated the initiatory experi¬ 
ment. The discharge from the med¬ 
icine was followed by the insertion of 
the shell or Wah-mnoo-Aah in the 
chest of the subject and as the god 
chanted the following words life was 
restored : 

Najin wo, najin wo, heya. 

Mitonwan xkatapi do, heya. 

Najin wo, najin wo. 

(translation.) 

Rise on your feet, rise on your feet, 

My toanwan is for sport, 

Rise on your feet, rise on your feet. 

Such was the origin of the Medi¬ 
cine Dance. There are no officers 
nor superiority of rank, except by 
superiority of age and experience 
known in this dance. The dance is 
celebrated—1st. when one of its mem¬ 
bers die, whose medicine bag is given 
to a near relative of the deceased 
member;—’2d. when a new bag is to 
be given to one who desires to become 
a member, he having shown himself 
worthy, by making medicine feasts 
and rendering due honor to the mem¬ 
bers ; and 3d in the performance of 
a vow. A large majority of the adults, 
among the Mdewakantonwans, belong 
to this dance, and it is next to impos¬ 
sible to approach them with the reli¬ 
gion of Christ. 

When a member is to be received 
into this society, it is his duty to make 
the hot bath, four days in succession. 
In the mean time, some of the elders 
of the society instruct him in the mys¬ 
teries of the medicine, and Wah- 
mnoo-Aah, as related above. He is 
also provided with a dish (wojute) 
and spoon. 

On the side of the dish is sometimes 
carved the head of some voracious 
animal, in which resides the spirit of 
the Eeyah (glutton god.) This dish 
is always carried by its owner to the 
medicine feast, and it is his duty, or¬ 
dinarily, to eat all which is served up 
in it. Grey Iron, has a dish which was 
given him at the time of his initiation, 
on the bottom of which, is carved a 
bear complete. The candidate is al¬ 
so instructed with what paints, and in 
what manner he shall paint himself, 
which must always be the same when 
he appears in the dance. There is 
supernatural virtue in this paint, and 
the manner in which it is applied, and 


those who have not been furnished 
with a better, by the regular war 
prophets, wear it into battle, as a life 
preserver. The bag contains besides, 
the claws of animals with the toan- 


exhibit the character of this mysteri¬ 
ous institution of the OantayAee : 

AVaduta ohna micage. 

Waduta ohna micage. 

Miniyata ite wakan de inaqu, 
Tunkanixdan. 


wan of which they can, it is believed, 
inflict painful diseases and death, on 
whomsoever, and whenever they de¬ 
sire. 

The candidate being thus duly pre¬ 
pared for initiation, and having made 
the necessary offerings for the benefit 
of the institution, on the evening of 
the day previous to tne dance, a lodge 
is prepared and from ten to twenty 
of the more substantial members, pass 
the night in singing, dancing and 
feasting. In the morning the tent is 
opened for the dance, for a description 
of which see No. 1, Vol. 2, of Dakota 
Friend. 

After a few appropriate ceremo¬ 
nies, preliminary to the grand opera¬ 
tion, the candidate takes his place on 
a pile of blankets which he has con¬ 
tributed for the occasion, naked ex¬ 
cept the breach cloth and moccasins, 
duly painted, and prepared for the 
mysterious operation. An elder hav¬ 
ing been stationed in the rear of the 
novice, the master of the ceremonies, 
with his knee and hip joints bent to 
an angle of about forty-five degrees, 
advances with an unsteady, unnatural 
step, with his bag in his hand , utter¬ 
ing “ Heen, heen, been,” with great 
| energy, and raising the bag near a 
painted spot on the breast of the can¬ 
didate, gives the discharge, the person 
stationed in the rear gives him a push 
forward, at the same instant, and as 
he falls headlong throws the blankets 
over him. Then while the dancers j 
gather around him, and chant the fol¬ 
lowing words : 

Najin wo, najin wo, heya. 

Mitonwan xkatapi do, heya. 

Najin wo, najin wo. 

(See translation above.) 

The master throws off the covering, 
and chewing a piece of the bone of 
! the OanktayAee, spirts it over him 
and he revives, and resumes a sitting; 
posture. All then return to their 
i seats except the master, he approach¬ 
es and making indescribable noises? I 
pats upon the breast of the novice, 
j till the latter, in agonizing throes 
heaves up the Wah-mnoo-Aah which 
falls from his mouth upon the bag i 
which had been previously spread be- 1 
fore him for that purpose. Life being 
now completely restored, and with the 
mysterious shell in . his open hand, j 
the new made member passes around | 
and exhibits it to all the members, and 
to the wondering bystanders, and the 
ceremonies of initiation are closed.— i 
| The dance continues interspersedwith 
shooting each other, rests, smoking, 
taking refreshments, &c., till they 
have jumped to the music of four sets 
of singers. Besides vocal music, they 
make use of the drum and the gourd 
shell rattle. The following chants 
which are used in the dance will best 


(translation. 

He created it for me inclosed in red down. 
He created it for me inclosed in red down. 
He in the water with a mysterious visage 
gave me this, 

My grandfather ? 

Tunkanixdan pejihuta wakan micage, 

He wicake. 

Miniyata oicage wakan kin maqu ye, 
Tunkanixdan ite kin yuwinta wo. 

Wahutopa yuha ite yuwinta wo. 
(translation.) 

My grandfather created for me mysterious 
medicine, 

That is true. 

The mysterious being in the water gave it 
to me, 

Stretch out your hand before the face of 
my grandfather, 

Having a quadruped, stretch out your hand 
before him. 

The celebration of the Medicine 
Dance is the extraordinary part of a 
system of heathen superstition of 
which the medicine feast is the ordi¬ 
nary and every-day part. 

For ihe Dakota Friend. 

The following is the translation of 
a letter which was written for the 
Friend by a young Dakota man : 

(o) By which of my Dakota practi¬ 
ces can any thing be gained ? I will 
consider, and if there is any one prac¬ 
tice by which the prospect of gain is 
fair, I will adopt it.. 

If I kill enemies till I fill my head 
with plumes, even that will bring no¬ 
thing to my wife and children. If I 
should make for them a blanket of 
scalps, it would not be becoming to 
wear it. So killing the enemy is use¬ 
less. 

Next I consider the practice of 
making presents. If I make bestow¬ 
ing presents my business, and give 
away all I have, that will impoverish 
my wife and children. So bestowing 
presents is useless. 

Again, if I go after women and 
make this my business, and steal ma¬ 
ny women, this will not make my wife 
and children happy. So this is a use¬ 
less practice. 

Again, if I become a thief, and think 
to enrich myself by stealing, all men 
will hate me for it, and when I go in¬ 
to company, they will say of me,. Look, 
here goes a thief! That will be a 
shame. So stealing is useless. 

If I devote myself to gambling, and 
stake all my wife’s property and all 
my own property by this, I shall im¬ 
poverish myself, and render my wife 
and children miserable. So gambling 
is useless. 

If I think to go from house to house 
to dance the begging dance, and fol¬ 
low it many days, my legs will tire, 
and I shall be despised for it, and my 
wife and children will be miserable. 
So the begging dance is useless. 

Thus it is easy to discover that all 
the customs of the Dakotas are with¬ 
out a root. 

The Great Spirit made this earth 
and made us on it, and bade us to 
suck its breast, and be industrious.— 
If we depend upon the beasts for 
subsistence, soon there will be none 
to depend on. Therefore to make 
them our trust is impossible. If the 
earth is cultivated it will never run 
away, because the Great Spirit has, 
ordered that it should lie still. Q. 



































For the Dakota Friend. 

Red Wing. 


This village is so called after the 
name of an Indian chief who formerly 
resided here. It is situated on the 
right bank of the Mississippi, five 
miles above the head of Lake Pepin. 
In seasons of low water, such as our 
oldest settlers speak of, it will proba¬ 
bly be the head of navigation for 
steamboats of any considerable size 
on the upper Mississippi. And in the 
opinion of the writer of this article 
Red Wing will be the proper point 
from which to extend a road to Trav¬ 
erse des Sioux, or, some other town 
on the south bend of the Minnesota 
river, yet to be, the capital of this 
New England of the West. A canal 
or railroad, and perhaps both, will at 
some future day run up the valley of 
Cannon river, connecting the Missis¬ 
sippi at this point with the Minnesota. 
But this is saying what Red Wing will 
be, rather than what it is, and has 
been. The place was first settled by 
the present occupants and their im¬ 
mediate ancestors, about forty years 
ago. They say that they had lived 
for some time previously on the banks 
of Cannon river, six miles further 
west. They were attracted hither 
no doubt by the beauty of the location 
—its commanding view, and by its 
abundance of wood and good water. 
Hence its Dakota name, Remnican , 
mountain, water, wood. But there are 
evidences of its having been inhabit- 

O 




ed long before the Dakotas came, by 
a people who have passed away. 

A few rods south-west from the vil¬ 
lage on a small plain there are about 
fifty mounds exhibiting by their struc¬ 
ture and location very decided proofs 
of that place having once been the 
site of a populous town. On the sum¬ 
mit of the mountain there appears to 
have been some kind of fortification. 
This mountan forms the most stiking 
feature of the place. It rises very 
abruptly on all sides to the height of 
3*22 feet. It is three-fourths of a mile 
long, and less than one-eighth of a 
mile wide at the base. On account of 
its singular appearance it has been 
named “ The Barn .” From its sum¬ 
mit, one has an extensive view of the 
Mississippi valley, of the surrounding 
country and a part of Lake Pepin.— 
When a report reached our quiet vil¬ 
lage in the summer of 1850, that a 
war party of Chippewas were coining 
upon us, the men took their war in¬ 
struments and jumped into their ca¬ 
noes while the women and children 
were seen climbing the barn , as a 
place of safety. 

A small dreek winds through the 
village separating it into two divis¬ 
ions. This creek is fed by a hundred 
springs which ooze up from its bed in 
the distance of as many yards. The 
water is very pleasant, pure and cool 
at all seasons, and contains limestone. 

There is a large island in the river 


extending some two miles above and 
three miles below the village. This 
is covered with timber except a por¬ 
tion of its center which is occupied 
by a small lake abounding in fish.— 
The main channel takes the right side 


of the island making a bend just 
above the village, its course is east¬ 
ward till it is lost in Lake Pepin. The 
distance across this channel from the 
landing to the island is six hundred 


and fifty feet. 

The population of this village is 
three hundred. It contains twenty- 


four houses, most of which are con¬ 
structed of poles covered with bark, 
the remainder are built of logs. These 
frail dwellings must shortly give place 
to the more substantial abodes of the 
white man. The sound of the conju¬ 
rers gourd will be exchanged for the 
noise of the axe and hammer : while 
the inimitable jargon of the idolatrous 
feast will give place to the pure wor¬ 
ship of the Most High. And will 
those who come to this delightful spot 
to rear their altars over the red man’s 
dust, remember his red children who 
have been forced to find another home 
far away in the wilderness ? H. 

The Falls of Sf. Anthony. 

Are not marvellous for themselves. 
After Trenton and Niagara, they seem 
not much more than the rapids ol a 
great mill-dam. But they are the 
falls of the great Mississippi; the clo¬ 
sing point of its navigation,—and that 
makes their chief celebrity. 

There is a little island, just below 
the falls, surrounded by their spray, 
with picturesque rocks and dark ce¬ 
dars looking lonely and romantic, 
more attractive than the falls, through 
its peculiar looks, and its story, con¬ 
nected with the falls and witli the 
people which still hovers around them, 
on the Territory of Minnesota, raising 
tents of one night soon to depart, kin¬ 
dling fires soon to be quenched. It is 
called the Spirit Island , and its tale 
is that of many an Indian woman,—is 
in fact the poetic truth of woman’s 
fate among the red men. It tells : 

There was once a hunter of the 
tribe of the Dakotas (or Sioux) living 
near the falls of St. Anthony. He had 
but one wife, and loved her and was 
loved by her so well, that the union 
and the happiness of the hunter and 
his wife, Ampota Sampa, was talked 
of among the tribe as wonderful.— 
They had two children, and lived 
lonely and happy for several years.— 
But as he became known as a great 
hunter and grew rich, several families 
came and raised their tipis (lodges) 
near that of the happy pair. And 
words and whispers came to the 
young; man that he outfit to have 

•) O _ ** ^ # . # 

more wives, so that he might enjoy 
more happiness. He listened to the 
tempters, and soon made a choice 
among the daughters of his new 
friends. But when he had to tell his 
first wife thereof, his heart smote him, 
and, to make the news less painful to 
her, he began by telling her that he 
had bethought himself that she had 
too many household cares, and that 
she wanted somebody to help her in 
them, and so he would bring her that 
help in the form of a young girl, who 
was to be his second wife. 

Ampota Sampa answered “No!” 
She had not too many cares. She 
was happy to have them for him and 
his children. She prayed and be¬ 
sought him, by their former love and 
happy life, by every tender tie, by the 
love of their little ones, not to bring a 
new love, a new wife, to the lodge.— 
He said nothing. But this same night 
he brought home to the lodge his new 
wife. 

Early next morning a death-song 
was heard on the waters of the Mis¬ 
sissippi, and a canoe was seen gliding 
swiftly down the rapids, above the 
falls of St- Anthony, and in the canoe 
was sitting a young woman with two 
little children folded in her bosom. It 
was Ampota Sampa ; and in her song 
she told the cause of her despair, of 


her death, of her departure for the 
spirit-land. So she sat, singing her 
death-song, swiftly borne onward by 
the rapids to the edge of the rocks.— 
Her husband, her friends, heard her 
and saw her, but too late. In a few 
moments the canoe was at the top of 
the falls ; there it paused a second, 
and then, borne on by the rush of the 
waters, down it dashed, and the roar¬ 
ing waves covered the victims with 
their white foam. 

Their bodies were never seen again; 
but tradition says that on misty mor¬ 
nings the spirit of the Indian wife, 
with the children folded in her bosom, 
is seen gliding in the canoe through 
the rising spray about the Spirit Isl¬ 
and, and that the sound of her death- 
song is heard moaning in the wind 
and in the roar of the falls of St. An¬ 
thony. Fredrika Bremer. 

An-pe-tsi-sa-pa-win. 

When winter’s icy reign is o’er, 

And spring has set the waters free, 

I love to listen to the roar 
Of thy wild waves Saint Anthony. 

For, gathered here, from lake and glen, 
The turbid waters deep and black, 

With foaming rush and thund’ring din, 

Pour down the mighty cataract. 

I love to watch the rapid course 
Of the mad surges at my feet. 

And listen to the tumult hoarse 
That shakes me in my rocky seat. 

Entranced with visions strange and new. 
The wild’ring scene amazed I scan. 

As with a wild delight I view 
Nature, unmarred by hand of man. 

But go through all this earth so broad— 

Go, search through mountain vale and plain; 
Each spot, where human foot e’er trod, 

Is linked with memory of pain. 

A sight these rugged rocks have seen. 
Which scarce a rock unmoved might see, 
On the hard hearts of savage men 
That scene was graved indelibly. 

And though since then long years have fled, 
And generations passed away, 

Its memory dies not with the dead— 

The record yields not to decay. 

No theme of love inspires my songs, 

Such as might please a maiden’s ear ; 

I sing of hate, and woe and wrong, 

Of vengeance strange, and wild despair. 

Unskilled to fashion, polished lays, 

I sing no songs of mirth and glee, 

A tale of grief, in homely phrase, 

I tell you as ’twas told to me. 

Long ere the white mau’s eye had seen 
These flower decked prairies fair and wide ; 
Long ere the white man’s bark had been 
Borne on the Mississippi tide. 

So long ago, Dakotas say, 
An-pe-tu-sa-pa-win was born: 

Her eyes beheld these scenes so gay. 

First op’ning on life’s rosy morn. 

I, of her childhood nothing know, 

And nothing will presume to tell, 

Nor of extraction high or low, 

Nor whether she fared ill or well. 

I know she was an Indian maid, 

And fared as Indian maidens do ; 

In morning’s light, and evening’s shade, 
Hardship and danger ever knew. 

The flowing river she could swim, 

She learned the light canoe to guide, 

In it could cross the broadest stream, 

Or o’er the lake securely glide. 

She learned to tan the deer’s tough hide— 
The parchment tent could well prepare, 
The bison’s shaggy skin she dyed, 

With art grotesque, in colors fair. 

With knife of bone, she carved her iood— 
Fuel, with axe of stone procured— 

Could fire extract from flint or wood ; 

To rudest ravage life inured. 

In kettle frail of birchen bark, 

She boiled her food with heated stones ; 

The slippery fish, from coverts dark, 

She drew with hook of jointed bones. 

The prickly porcupines sharp quills 
In many a quaint device she wove, 


Fair gifts for those she highly prized— 
Tokens of friendship or of love. 

Oft on the flower-enameled green, 

Midst troops of youthful maidens gay, 

With bounding footstep she was seen, 
Striving to bear the prize away. 

The Chippewa she learned to fear, 

And round his scalp she danced with glee : 
From his keen shaft and cruel spear, 

Oft was she fain to hide or flee. 

Thus she with heart, now sad, now gay, 

Did many a wild adventure prove, 

Till laughing childhood passed away, 
Succeeded by the time of love. 

Now, wedded to the man she loved, 

Clasping her first-born infant boy. 

Her swelling heart the fulness proved 
Of nuptial and maternal joy. 

Thus did her heart with love o’erfiow. 

And beat, with highest joy elate ; 

But higher joy brings deeper woe, 

And love deceived may turn to hate. 

He, whose smile more than life she prized. 
Sought newer love and fresher charms, 

And she, forsaken and despised, 

Beheld him in a rival’s arms. 

Whate’er she thought, she little said. 

No tear bedimmed her flashing eye, 

Her faithful tongue no thought betray ed. 
Her bosom heaved no tell-tale sight. 

Long had she hid her anguish keen, 

When on yon green and sloping shore, 

The wild Dakota’s tents were seen, 

With strange devices painted o’er. 

An-pe-tu-sa-pa-win was there, 

Painting her face with colors gay, 

And her loved boy wears in his hair 
Feathers, as ’twere a gala-day. 

Why braids she her neglected hair 
As though it were her bridal day ? 

! Why has she decked her boy so fair 
: With shining paint and feathers gay? 

' See ! She has siezed her light canoe, 

And grasps, with haste, the slender oar. 
Places her baby in the bow, 

! And thus in silence leaves the shore. 

[ With steady hand and tearless eye, 

She urges on that frail canoe— 

Right onward to those falls so high— 

Right onward to the gulf below ! 

Her frantic friends in vain besought, 

Calmly she went her fearful w-ay, 

Nor turned her head, nor heeded aught. 

Of all that friend or foe might say. 

All quake with horror—she alone 
Betrays no sign of grief or fear : 

With gentle words and soothing tone, 

She strives the timid child to cheer. 

The faithless husband trembling stood, 

A father’s feelings checked his breath, 

His sou is on that raging flood— 

So full of life—so near to death ! 

The quiv’ring bark like lightning flies. 
Urged by the waves and bending oar, 

| No swifter could she seek the prize 
Were death behind and life before. 

The fearful brink is just at hand 
i And thitherward she holds the bow. 

See eager Death exulting stand ; 

No power on earth can save her now ' 

And now she raises her death song 
! Above the tumult shrill and clear : 

Yet may she not the strains prolong, 

The fatal verge is all too near. 

The song has ceased—the dark abyss, 
Swallows with haste its willing prey ; 

The bubbling waters round them hiss. 
Mother and child have passed away. 

The fragments of the shattered bark, 

The boiling waves restored to view. 

But she and hers, in caverns dark 
Found rest, though where none ever knew', 
Prairieville, M. T. S. W. P. v 


Dakota C ustom. 

The woman who is mistress of the 
tent, always occupies the place next 
to the door at the right hand as you 
! enter. The highest seat is directly 
opposite to the door of the tent. When 
a white inan, who is respectful, enters 
a Dakota tent, he is generally* shown 
; to the highest seat. 








































OS 


TSHliE DAKOTA FIRjE 



PUBLISHED MONTHLY BY THE DAKOTA MISSION.—G. H. POND, EDITOR. 













• 












VOL. II. 


ST. PAUL. MINNESOTA TERRITORY, MAY. 1851 


NO. V. 


Imnija Sltariau, Wi, ici 3, IS52. 

Matthew, Chapter IX. 

1. Unkan Jesus wata kin en ope ca 
mde opta ku qa iye otonvve tawa kin en 
hdi. 

2. Unkan, inyun, wicaxta wanji, tancan 
/aiake owinje akan wanke cin ecehnahan 
Jesus, yanke cin en aipi. Wacinyanpi 
kin he Jesus wanhdake cehan, tancan 
<a£ake ciqon he heciya: Cinx, cante 
waxte wo; wayartani kin nicicajujupi ce 
eya. 

3. Unkan, inyun, wowapi kagapi kin, 
Wicaxta kin de Wakantanka kin en 
xicaya eya ce, ecinpi. 

4. Ilecen cante kiyuzapi sdotkiye ca 
Tokeca ce xicaya cante duzapi he ? 

5. Wayartani nicicajuju, ce; qa ix, 
Najin qa mani wo, eyapi kin he uman 
tukte waxakadan he? 

6. Tuka Wicaxta Cihintku kin raaka 
akan woartani kajuju kta okihi sdonyaya- 
pi kta eye, ca hehan, wayazanke ciqon he j 
heciya; Najin qa owinji nitawa yuwankan j 
ehdaku, qa yati kin ekta hda wo, eya. 

7. Unkan najin hiyaye ca tiyata hda. 

8. Wicota he wanyakapi qehan, inihan- j 
pi, qa wicowaxake hececa Wakantanka I 
wicaxta kin wicaqu kin on yaonihanpi. ; 

9. Unkan Jesus hetanhan ake tokiya 
ye, ca wicaxta wan Matthew eciyapi,! 
wamnayanpi ecekin en iyotankahanyanka 
wanake, ca Mihakara u wo eciya, Unkan 
najin hiyaye ca ihakam ya. 

10. Unkan Jesus timahen wota yanka, ! 

unkan inyun, wamnayanpi qa wartanipi 
sa ota en upi qa Jesus taokiye kin nakun 
ora iyotankapi. J 

11. Parisiyan he wanyakapi qehn, Je¬ 
sus taokiye kin hewicakiyapi. Niyuhapi 
kin, wamnayanpi qa wartanipi sa kin om 
wote cin, he tokeca hecon ? 

12. Tuka Jesus, heyapi nakiron qehan 
hewicakiya; Tanzaniyan unpi kin hena 
pejihutawicaxta cinpi xni cce, tuka waya- 
zankapi kin hena e pejihutawicaxta cinpi. J 

13. Woxnapi kin, ee xni, tuka wowa- 
onxtda wacin ce, iapi kin, he token ka| 
hecinhan, lie onspeiciciya po. Wicaxta 
oran owotannan, oran kin iyopeiciyapi 
kta on wahi xni, tuka oran wicaxtapi xni 
kin, hena e iyopeciyapi kta on wahi ce, 

eya. . . I 

14. Hehan Jan wicaxta waonspewicki- 
ye cin hena Jesus ekta upi, qa Unkixj 

• ijehan akiraniciya unkanpi (ite samunki- ! 
ciyapi.) Parisiyan nakun heconpi, tuka 
niye waonspewicayakiye cin.akiraniciyapi 
xni ece kin he tokeca he? eyapi. 


15. Unkan Jesus, hewicakiya, Kici- 
yuzapi 'tipi cinca kin, tohan tawicuton 
kici unpi kin, hehanyan waxinhdapi okihi- 
pi kta he ? tuka tokata tawicu ton kin he 
ewicakiciyakupi kta ce, qa tohan heconpi 
kinhan hehan hinankaha ix akiraniciyapi 
kte. 

16. Wicaxta kin, tuwedan xina teca 
onxpa ororda tanike cin en akagege xni 
e'ce ; ecin heconpi kinhan, onxpa teca en 
akagegepi kin heon ororda kin sanpa xice 
kta. 

17. Minixa teca nakun, ojuha tanike 
cin en okaxtanpi xni ece; tuwe heco’n 
kinhan, ojuha kin nardece ca minixa kin 
skepe kta; qa ojuha kin owihanke kte.— 
Tuka minixa teca kin he ojuha teca en 
okaxtanpi ece, qa hecen sakim kiciyute- 
han. 

18. Henahecekcen ewicakiya icunhan, 
inyun, Wicaxtayatapi wanji en u, qa 
cekiye ca heya, Micunkxi wanna t&, tuka 
en u, qa nape aputaka wo, kinhan ni kta 
ce eya. 

19. Unkan Jesus najin hiyaye, ca wa- 
onspewicakiye cin om, wicaxta yatapi kin 
he kici hda. 

20. Unkan inyun, winorinca wan, wan¬ 
na waniyetu akenonpa hehanyan, tancan 
kin ctanhan we au, unkan he Jesus ireyata 
tanhan en u, qa tahayake opapon kin en 
oyutan. 

21. Tahayake kin ecedan exta omdu- 
tan kinhan amasnikta ecin, qa heon. 

22. Jesus ihduhommi, qa wanyake 
cehan, Cunx, cante waxte wo; wicayada 
kin he on anisni eye ca winorinca qon 
hecerin asni. 

23. Jesus, wicaxtayatapi ti kin en i qn 
cotanka yajopi, qa wicota oqoyapi wan¬ 
yake. 

24. Ca hewicakiya, Makiyukanpo, wi- 
cinyanna te xni, he ixtima ce eya. Un¬ 
kan irapi. 

25. Tuka wicota kin tankan iyayewi- 
cayapi qehan, en Jesus ye, ca nape kin 
etanhan yuza unkan wicinyanna najin 
hiyaya. 

26. Unkan he makoce kin he owancaya 
otanin. 

27. Jesus etanhan hde cehan, wicaxta 
ixta gonga nonpa ihakam yapi, qa heya 
niyanpi, Dawid Cihintku kin onxiunkida 
miye eyapi. 

28. Timahen ki unkan, ixta gongapi 
qon en ipi. Decamon kta owakihi wica- 
yadapi he ? Jesus ewicakiya, unkan, 
jtancan, ho, wicaundapi ce eyapi. 

29. Hecen ixta kin en owicayutan, qa 


Token wicayadapi hecinhan enicicet upi 
kta ce eya. 

30. Hecen ixta wicayukawapi. Unkan 
oyakapi kta Jesus nina terinda, qa Ihnu- 
han tuwe sdonyeyakiyapi kin ewicakiya. 

31. Tuka tankan kihdapi, qa makoce 
kin he owancaya ohdakapi. 

Jesus Oran Wakan. 

Jesus takudan okitpani xni; taku cin 
owasin okihi. Ixta gonge cin hena ton- 
wewicaye, ca wayazankapi kin asniwica- 
ye, ca iapi okitpanipi kin, iapi okihiwica- 
ye, ca £api ee kax kiniwicaya. . 

Tukte otonwe wanji en i eca, wayazan¬ 
kapi owasin itanihdukxan hinajinpi qa 
asniwicaya'ece. Oran oyakapi kin wan- 
jikxi decekcen oyakapi : 

Canku ohna wicaxta nonpa ixta gonga¬ 
pi iyotankahan yankapi qa onxikapi, j 
unkan Jesus canku ohna hiyaya keyapi 
naronpi eca, Jesus onximada ye, eya J 
niyanpi. Unkan Tonwan po, ewicakiya | 
cor tonwan hinhdapi. //chan ake wica- ! 
xta wanji tokeca noge winaron xni qa 
iapi okitpani; unkan Jesus iwaxtedan 
napsukaza wanji on noge oyutan qa ceji 
nakun yutan unkan hecen noge waxte 
hiuhde ca tanyan ia okihi. 

Z/ehan ake wicaxta wanji wayazanke 
ca onxike, ca makan wanka ece Jesus 
wanyake ca, Anisni yacin he ? eciya.— 
Amasni wacin rinca tuka eya. Unkan, 
Najin wo, qa nitowinje kin ehdaku, qa 
mani wo, Jesus eciya. Econ uta unkan 
hecen tanyan asni. 

//ehan ake Jesus tipi wakan ohna 
wahokonwicakiya, unkan winorinca wan- j 
ji cankahu pako rinca en opa wanyake ' 
cehan, Winorinca tancan owotanna cicaga j 
ce, eye ca nape on yutan eca winorinca 
cankahu wegahe ciqon, owotanna icu qa 
Wakantanka wopida eciya. 

//etanhan ake canku ohna ya, unkan, 
taku wakan ota Jesus econ wanyakapi 
ece, qa on wicota ihakam yapi. Mani 
ye cin tahepi wicota awicakipa. i/e 
koxka wan t a unkan rapi kta ayapi.— 
Koxka tc cin hunku ihakam ceya u. He 
wanyake cehan, Winorinca ceye xni wo, 
eye ca wicota koxka rapi kta ayapi qon 
inajin wicaxi. Te cin akiyuha najinpi, 
unkan Jesus en i, qa nape on yutan ca, 
Koxka iyotanka wo, eya unkan inyun, ' 
kini qa iyotanke, ca ia., Iho nicinkxi j 
hduha wo, hehan winorinca kin eciye ca | 
pidakiye rinca. He wiwazica heca qa 
cihintku hecedan tuka. 

• Iho, hena hocekcen oranyan wanyakapi I 
qa “ De Wakantanka Cihintku keieiya 


ece kin, ehanqon wicaka hunxte,” eciya- 
pi. 

Dakota, “onximada wo, onximada wo," 
eha dakannonpi kin, qa taku wakan wa- 
onxida xni ceyakiyapi, qa onxiwicayaki- 
ranpi ece kin, he kahantuqe awicaduxta- 
api, qa taku Wakan waonxida, qa ie 
wicake cin he exta ceyakiyapi xni. He 
j okini onxinidapi kta tuka. 

Iliccwicaxla wanji orais Oj a- 
kapi. 

Wiyorpeyata maka ihanke kin hen he- 
tanhan miniyowancaya; tuka wita ota, qa 
hena apa tanktankaya, qa Ikcewicaxta 
oyate xaiapi toktokeca ota ecekcen icaga- 
pi. Wita kin hena apa ixnaxnana hiyeye. 
qa apa ix widwitaya hiyeye. Hetanhan 
wanji Sandwich Wita eciyapi, qa oyate 
hen icagapi kin hena Sandwich wita wi¬ 
caxta ewicakiyapi. Oyate otapi, qa wita 
ota tawayapi. Hena ikceya icagapi, qa 
Waxicun owanyake xni icagapi. Tuka 
ocim Sagdaxin wanji watom un, qa wita 
hena iyeya, eca onhanketa, Waxicun wa¬ 
kan ekta ipi, qa waonspewicakiyapi.— 
Sandwich Wita wicaxta wanji Job eciyapi, 
unkan he wake kta. Job wanna wicarinca 
qa pa ska, qa cerpi pixpije, ca tancan pa¬ 
ko keyapi. He hokxidan qehan, naharii: 
Waxicun wakan tuwedan ekta wica i xm 
tuka keyapi. Hececa nakax tuwedan 
Wakantanka oie okiynke xni, qa hecen 
sdonye xni icage, ca wicaxta xica icaga. 
Taku wakan ikeeka hena oran owicapa : 
tuka tawakunzepi, kin, apa terike, caoyag 
pica y xni; ecin wowixtece. Tuka taku 
wakan ihamnan iyotaupi kin he Job wanji 
ce Tuwe taku xicacconkivapikta eca, he 
waditake nakaax, he econkiyapi ece.— 
Taku tawafenye xni wanica keyapi.— 
Wicaxta wan kte eca, he watutka kte he¬ 
ceca daka. Tuwe tohini taku xica eca 
kicon xni kex, nakun kte ece. Wicaxta 
yatapi, tuwe t a cin eca, he kte xi eca, 
wancake econ. Iho hececa nakax ixnan-* 
na wicaxta xice, ca waranran icida keya-. 
pi. Iho he hecen icaga. Unkan ocim 
Wowapi Wakan en Waxicun wakan yuba 
ipi, qa oyate kin onspewicakiyapi eca, Job 
wancake iyutan keyapi. Tokaheya Wa¬ 
kantanka die okiyakupi qehan, oran xice 
ciqon, hena on mhiciya tuka ;* Jesus tan¬ 
can waicihduxna, qa woairtani kajuju, qa 
tuwe iyotan xica exta Jesus ekta u Jkinhan. 
kihdeye kte xni kin, he okiyakapi qehan. 
pida, qa ihduhomni. Oran xice ciqon. 
owasin ayuxtan, qa Jesus tawakunze kin 
emaskarniciye, ca hetanhanar, Wakantan T 
ka’^cckiyapi kin en iyotan seececi.-— 




























































































Canku tanike ciqon he erpeye, c a canku 
teca kin he ohna iyanka han. “ Cerpi 
matinza qehan taku wakan ikceka kin 
hena xicapi, tuka token owakiki, oran 
owicawape ciqon, nakaha de waxte sdon- 
wava, ito token owakihi Jesus tawakunze 
owape kta,” ecin, qa nina kosanta oyag 
un. VVowapi Wakan apadan okarniga 
tuka hecerin waxte daka keyapi. Job ti 
kin kitanna itehan otonwe wan han, qa 
hen wanjikxi niniciyapi, qa Wakantanka 
cekiyapi ece, tuka ocim ayuxtan ava. He 
hececa sdonya unkan Job ekta i, qa nina 
wahokon wicakiye, ca om Wakantanka 
cekiye, cehan Wakantanka tauiya wa¬ 
kan cante wicahiyorpaya, unkan ota ekta 
ivutanwicaya. Ocim wicota aya unkan 
ito, tipi wakan kagapi kta Job eye, ca 
onspe ehdaku, qa can ekta ya, eca ovate 
ihankam yapi, can kaksapi, qa ecadan 
tipi wakan wan tanka yuxtanpi. He 
yuxtanpi qehan, Job ake otonwe tokeca 
ekta i, qa hen ake iyecen econ,qa wicaxta 
ota iye oranpi qon hena erpeyapi, qa Wa¬ 
kantanka cekiyapi opapi. Hen ake tipi 
wakan wan waxte, qa wicota kipi kta, 
icicagapi, qa anpetu wakan eca, ohna ake 
niniciyapi qa dowanpi, qa cekiyapi. Iho 
hehan ake Job otonwe tokeca ekta i, qa 1 
eya econ qon, ake ecen econ, qa he tipi 
wakan iyamni iye kaga se ececa. 

Iho he tokaheya Ikcewicaxta, qa oran 
xice, ca taku xica econpi owasin iye toka 
han, tuka Wowapi Wakan naron qa awa- 
cin unkan hetanhan wicaxta waxte, qa 
taku waxte econpi owasin iye ito toka 
han. Dakota wicaxta wakan wicayuhapi 
owasin iyecen econpi unkanx oyate pida- 
wicakiyapi kta tuka. 

Kicizapi. 

Kicizapi on wicani, eye pica xni eya 
wanna epa. Qa tuwe zuya wakan exta, 
tanyan econ, eye pica xni. Qa taku wa¬ 
kan wanji wotawe wicaqu, qa zuye wicaxi 
exta, he taku wakan waxte qa waonxida, 
eye pica xni. Qa tuwe toka kte exta, he 
wopida qa wicoran waxte econ, eye pica 
xni. 

Wanna waniyetu ota Dakota om waun, 
qa toka ktepi wicoran yuhapi kin, hena 
ivukcan awacin waun tuka hinyanrin 
waxte imdukcan xni. Ecaranpi ota, qa 
wopate ota, qa winorinca yuha wacipidan 
ota ahdipi, tuka tukte wanji on taku 
waxte icaga wanmdake xni. Zuyapi qa 
waktc ahdi kex, ekta koxka waxte wanji, 
non), yamni, exta erpewicayapi. Hecen 
toka wicayuceyapi qeyax, tiy«ata eex iyotan 
nina wicayuceyapi. Alma toka wanji 
ahdipi eca kopehdapi kagapi qa winorinca 
xiceca ko teriya iyotanhanivekiyapi, ixti- 
be xni ko hiyeye ca ecen wanji wica, wi¬ 
norinca, hokxiyoqopa, ahi niktepi ece.— 
[ho hecen anokatanhan tokiconpi ecedan 
awacinpi qa ohiniyan wankiciyakapi eca 
isan on bakicihunhunpi, cja okicipatantan- 
]»i qa liecen sanpa ocixice aye ca taku 
teririke ecicagapi ece. Ocikte kin hena 
apa yawa amde kte do. Wicaxta wakan 
zuyapi ece kin hena ota wanna feniyanpi 
iyahdukcanpi kta, Marpiyardoka Warpe- 
tonwan tipi yamni wicakasota qon hetan- 
hauna yawa awau kte. 

Anaptan-mazakan-nawege en Warpe- 
tonwan ake yamni ahiniktepi. Ilehan 
mdetanka kin <fh wanji alii ktepi, tuka 
toka topa ewicaktcpi. Hehan Rara mdote 
kin en Raratomvan wanji ktepi. Hehan 
Inyantankinkc kin etalian zuyapi unkan 
toka wanji ahdipi. Hehan Mawatadan 
zuya ahi qa Ihanktonwan wikcemna 
nonpa sanpa zaptan ceil wicaktepi. Toka 
kin ix wikcemna nom fapi, keyapi. Hehan 
ake Mdewakantonwan wanji ahi ktepi. 
Hehan Sisitonwan zaptan xongmanu ipi 
qa ekta topa wicaktepi—Omaha heconpi 
Hehan reyata otonwe wanji ahi ktepi, qa 
Dakota toka tawicapapi qa Mdewakan 
mdote kin en wikcemnaxakowin cwicakte- 
pi, qa Hoganwanke kin ohna wikcemna 
nom sanpa wanjidan ewicaktepi. Dakota 
ake xakowin en fapi. Hehan Makato oze 
ben Putewata zuya ahi qa nom ktepi, qa 
om wayaka awicahdapi. Hehan ake 
Raramdote kin en iyokagatanhan, Siha 


hanska tawicu kict ktepi. Hehan Remni- 
can toka yamni ahdipi. Hehan Kiyuksa 
zuyapi qa ozuye wan u akipapi qa ano¬ 
katanhan nom nom kiciktepi. Hehan 
ake Raratonwan wanji ahdipi. Hehan 
Raramdote kin en Karboka cihintku kici 
wicaktepi. Hehan Kapoja zuyapi qa toka 
wanjidan ahdipi; qa Wakinyantanka ci¬ 
hintku nom ekta wicaktepi. Hehan Ta- 
boha zuye ca wicinyana nom awicahdi qa 
koxka nom ekta erpewicaya. Hehan 
Hoganwanke kin akotanhan toka wanji 
ktepi. Hehan Putewata zaptan ahiwica- 
kte. Hehan Putewata ake yamni awi- 
cahdipi. Hehan Mdeiyedan en nom 
ahiwicaktepi. Hehan Ptansinta en wanji 
ahi ktepi. Hehan zuyapi unkan wanji 
ahdipi, qa ekta wanji erpeyapi. Hehan 
Kapoja azuye wicahipi, qa ake yamni 
wicaktepi. Toka kin ix tom fapi. Hehan 
Mdeiyedan en wanji ahi ktepi. Hehan 
ake Mdeiyedan en nom ahi wicaktepi.— 
Hehan Mdewakan mdote kin en anoka¬ 
tanhan wanjikxidan kiciktepi. Iho hehan 
Raramdote kin en nape kiciyuze wica- 
kiyapi. 

Hehan ake Mdewakan mdote en Rara¬ 
tonwan wanji ktepi, qa tintatonwan hda- 
jujuwicakiyapi. Hehan ake Iteduta ktepi, 
qa Raratonwan hehan he hdajujuwica- 
kiyapi qa akex ito, nape kiciyuze wica- 
kiyapi. Hehan ianpetu unkan, Tacan- 
rpisapa cihintku tiyopa kin en ktepi.— 
Hehan Remnican en Raratonwan wanji 
tinktepi. Hehan Taxonke hunku ahi 
ktepi. Hehan Putewata wanji ahi ktepi. 
Ilehan Raratonwan zaptan awicahdipi.— 
Hehan Hotanke napciwanka ahdipi.— 
Hehan Tintatonwan en wanji ahi ktepi. 
Hehan Raratonwan wanji oyate xice 
ahdipi. Hehan Kapoja ake topa ahdipi. 
Hehan Rara mdote en wanji ahi ktepi. 

Iho, Marpiyardoka Warpetonwan tipi 
yamni wicakasota hetanhan iyohakam 
toka wipe tawa on Dakota opawinge qa 
sanpa wikcemna nonpa nifapi. Toka kin 
ix, Dakota wipe tawapi on, opawinge 
sanpa wikcemna xape sanpa xahdogan 
fapi. Tuka apa nakun mdawa xni nace. 

Iho taku wakan, wotawe nicupi, qa 
toka kte nixipi kin, nifapi cinpi,qa hecon 
nixipi iyukcanpi waxteke. Manipi on 
ivotanhan iyeyakiyapi iyokipipi nace ! qa 
wiwazica wamdenica ko hena ceyapi 
iyokipipi nace ! Hiya, hena taku wakan 
waonxidapi xni qa uiciyuxepi tuka oran 
owicayapapi. Qa wicaxta wakan zuyapi 
wicaduhapi kin he wanice qex waxte kta 
tuka. Hena huhu nibasminpi kagapi 
eepi qa wayukakix unpi. 

Epe cin hecetu do Kicizapi on wicani 
eve ric.A xni do. Wiyaka wacinheyapi, 
qa waktohdakapi, iho, hecehnana. Iho 
tukte on wicani hecinhan? Heyonikapi 
se wad a. 

Dakota Tawaxitku Kin Kicagapr. 

^Isaillieca Po. 

Xiceca wowapi onspewicakiyapi kin 
hena wicoran econpi koya onspewicakiya¬ 
pi ehantanhan, tankapi kinhan wicakijapi 
kte xni, qa xinya unpi kte xni. Tuwe 
tanyan waonspekiyapi xni eca wacin 
ksape xni qa ecinxniyan cante yuze, ca 
kujite, ca onxilce, ca ca xirtinka ece.— 
Hokxipidan, wicinyanpidan ko owasin 
wicoran econpi onspewicakiyapi ehan 
waxte. Atkuku wovuha ota ton exta ci- 
hintkujdan taku wicoran onspe xni eca 
xica ece. Ovate wan decen eyapi ece 
keyapi. “Tuwe cihintku wicoran waxte 
onspekiye xni icarkiye cinhan, he wicaxta 
wan wadadake, ca wayuxica icarye kta- 
ce,” eyapi. Tuwe miniheca qa wicoran 
econpi wayupika eca taku kamna okihi 
qa tanyan un, qa wicaxta okinihan un 
ece.* Tuka tuwe waeconkapin, qa wico¬ 
ran onspe xni, eca taku ecin kamna okihi, 
qa taku on tanyan un,qa okinihan un kta 
okihi kta ? Hiya, onxike, ca warpanivan 
un, qa taku dapi kte xni. 

Iho hecen “ Miniheca po,” epe cin, he 
wicawaka. Owasin, ito koda, miniheca 
po, qa waonspeiciciya po. H. 

VYojupi kin he taku ota iyokihi. 


Wata Kapsun qa Waxicun Wanji j 
Minin ta. —Waxicun zaptan watpa Mini- 
sota ohna taniban watom vapi, unkan 
oyate xice wojupi itatowam, Matorota 
wanakaja tawicu kikte keyapi ece kin, 
hen tukten cankagawan en yapi, qa wata 
kapsun. qa taku yuhapi ivorpa spaya.— 
Waxicun owasin minin iyayapi, tuka he¬ 
tanhan yamni, wata ohdapxinyan wanke 
cin, srcu akan iyotankapi, qa W'anji nalia- 
rin mini mahen un, qa toka wata akan 
hdicu xni, qehan isto sani etanhair vuza- 
pi, qa jmzepi kta r tuka okitpanipi. . He¬ 
cen yus yukanpi qa wata kin ix kohan 
okarboke, ca Icartake kin en Revaka ti, 
hehanyan hiyu. i/ehan Dakota wata 
wicakaipi, qa niwicayapi. Tuka isto 
etanhan yuzapi, epe cin, he wanna te kte 
rinca tuka. Wanji hecerin tanin xni.— 
Tokar wata kapsun'qon, he ehan hutata 
kiya niwan ye, ca conrwanjica yuza, 
wanyakapi tuka keyapi. He odepi tuka 
iyeyapi xni. Hena. Inyanceyaka ekta yapi 
tuka keyapi. 

He witkopi qa hececa keyapi. 

Eca miniwakan oran ota, tuka tukte ' 
oran wanji waxte oyakapi nawaron xni. 


Isaiitanka Ovate Ota. 

Isantanka oyate, waniyetu wikcemnan 
eca hehan ake piya oiciwapi ece, qa ohi- 
niyan ota aya. Ehake oiciwapi qehan, 
woyawatanka ece, wikcemna nonpa sanpa 
yamni, qa sanpa kiktopawinge ece, opa- 
w r inge nonpa sanpa wikcemna topa sanpa 
I xakpe, qa sanpa opaw'inge yamni (23,- 
246,300.) henakecapi keyapi. 

Hehan Waxicunsapi, Isantanka om 
icahiya unpi kin,hena wicayawapi unkan 
woyawatanka yamni, qa sanpa kektopa- 
winge ece opawinge xakpe sanpa wikce- 
wikcemna nonpa sanpa xakpe, qa sanpa 
opawinge napciwanka sanpa wikcemna 
j yamni sanpa zaptan (3,626,935) hena- 
i kecapi keyapi. 

Isantanka makoce tawayapi bin, ohnq 
Ikcewicaxta xaiapi iyorpa wicayawapi 
unkan, kektopawinge ece opaw inge topa 
sanpa ake xahdoganpi (418,000) keyapi. 
He Ikcewicaxta Dakota iyececapi kin, 
! hena oyate sintomniyan rinca wicakapi. 
Hena apa, Waxicun wicoran yuhapi kin, 
he wanna opapi, tuka ota hinyanrin iye 
oranpa hduhapi. 

Miniyowanca ekta wita wanji Tahiti 
I eciyapi. He wita kin Waxicun tokaheya 
iyeyapi qehan, Ikcewicaxta ecedan en 
yakonpidan. Wicayawapi unkan, kekto¬ 
pawinge ece opawinge yamni (300,000) 
i keyapi. He w'anakaja xni, tuka oyate 
kohan wanistina aye, ca dehan nakaha 
wicayawapi unkan kektopaw inge xakpe- 
dan (6,000) keyapi. 

Hindu qa Aliriexka Tanka. 


Wihinape kin heciya oyate wan Hindu 
ewicakiyapi tuka oyate otapi. Taku wa¬ 
kan ikceka cekiyapi, tuka apa, oxkixke ca 
terika keyapi. Taku wakan tawapi ota, qa 
Dakota iyececa, taku wakan dapi 
xni wanica. Tuka hena toktogye iwa- 
wicakicunzapi. Oyate he ixnana wicaxta 
wakan ota wicayuhapi, qa taku henakiya 
owasin on oran wakanpi keieiyapi, qa 
oyate wicahnayanpi ece keyapi. Oyate 
wanji, tuwe wicaxta tawicu ton wanji ta 
\ eca, apa tawicu niyake, tancan kici rur- 
; naryapi ece tuka, eya epe ciqon, lie oyate 
Hindu eepi. lie oran otapi, tuka taku 
j wakan cekiyapi wanjidan dehan omdake 
kta. Waxicun wakan wanji, wowapi 
hcciyatanhan kaga; qa token kaga ecen 
owakage kta. 

Hindustan makoce kin mdedan wan 
cistina cahdepi akezaptan cen, hehanke- 
ca, qa ohdakinyan nakun iyehankeca, 
waqinna se wanka. Mdedan kin lie 
ahdexka tanka ojudan—opawinge nonpa 
ecetu hiyeye. iiena apa wanakaja, qa 
apa axkatudan, qa ociptetupi. Apa cikci- 
stina, qa apa hanskaska; tuka wanji 1 
iyotan wanakaja, qa tanka, napapasdecapi; 
wikcemna nonpa hehankeca. ne e xice 
rince ca ehna sdohan un. I kin tanka qa 
icam eca wamnu wan tanka exta kipi 
iyececa. Icapa ecanasdi niyan, mazakaga 


on peta yuidepi hececa se ececa. lie 
Tokapa eciyapi. Tuktekten unman wica- 
kiza, tuka kicizapi w’ohitika ece. Iho he 
iiindupi kin, winrkcanpi xni, qa tawacin 
afparzapi nakax lie e kax wakaridapi, qp 
ohodapi, qa cekiyapi ece, qa on witko- 
tkoke wicadakapi iyececa keyapi, Ecin 
wicaka, tuw'e here kte xni. 

Ikcewicaxta Wan Oie Oyakapi.— 
Miniyowanca ekta wita wanji akan Ikce- 
wicaxtaoyate yakonpidan, unkan wicaxta- 
yatapi tawapi wayazanka keyapi. Hecen 
kakija yanka, tuka icunhan Waxicun 
wanji en i, qa “Taku wakan nitawa 
asmniye kta on cey'akiya he ?” eya. Un- 
kan, “ Hiya, tukte taku wakan wanji 
waxte mduha ce cewakiye kta. Taku 
wakan mitawa makiyuxe, qa unfapi cin, 
qa takudan waxte unqupi xni ece. Niye 
Taku Wakan wan waonxida ceyakiyapi 
eca, onxinidapi. Wakantanka ceyakiya¬ 
pi kin, he oyate mitawa onspewicayakiya 
unkanx pidamayakiye kta ce. He okini 
oyate onxivvicada kta tuka. Unkiyetakm 
wakan unkitawapi wayukakijapi ecedan. 
okihipi ce,” eya, keyapi. 

Ikcewicaxta owasin taku wakan tawapi 
kin waonixidapi xni, qa taku waxte on. 
wacinwicaye pica xni. 

(CONTINUED FROM NO. IV.) 

SECOND FROM ACTING ON ANOTHER’S OR TO 
OR FOR ANOTHER. 

Kiciyutan, he touches hers, or for her. 
or she touches his. 

Miciyutan or makiyutan, he touches 
mine or for me. 

Nicivutan, he touches thine, or for 

thee. 

Wakimdutan, I touch his, or hers, or 
for him or her. 

Cicivutan, I touch thine or for thee. 

Yakidutan, thou touchest his. 

Yecidutan, thou touchest for him. 

Mayakidutan, thou touchest mine. 

Miyecidutan, thou touchest for me. 

Wicakiyutan, he or she touches theirs. 

Wicakiciyutan, he touches for them. 

Unkicivutanpi, he touches ours, of for 
us. 

Niciyutanpi, he, or they touch yours, or 
for you. 

Wicawakimdutan, I touch theirs, or for 
them. 

Ciciyutanpi, I touch yours, of for you. 

Wicayakidutan, thou touchest theirs* 

Wicayecidutan, thou touchest for them. 

Unyakidutanpi, thou, or ye, touch ours. 

Unyecidutanpi, thou, or ye, touch for 
us. 

Kiyutanpi, they touch his. 

Kiciyutanpi, they touch for him. 

Makiyutanpi, they touch mine. 

Miciyutanpi, they touch for me. 

Niciyutanpi, they touch yours, or* for 
you. 

Yakidutanpi, ye touch his. 

Mavakidutanpi, ye touch mine. 

Mivecidutanpi, ye touch for me. 

Wicakiyutanpi, they touch theirs, i. e. 
the property of others. 

Unkicivutanpi, they touch ours, or for 
us. 

Wicunkiyutanpi, we touch theirs. 

Unniciyutanpi, we touch yours, or for 
you. 

Wicayakidutanpi, ve touch theirs. 

Wicayecidutanpi, ye touch for them. 

Unyakidutanpi, or Unyecidutanpi, ye 
touch ourt. 

Remarks. —The above are the princi¬ 
pal forms of the indicative mood, aorist 
tense, of the verb yutan. The other forms 
and tenses may be learned by a careful 
study of these, and of the remarks on the 
conjugation of verbs in the No’s for Jan¬ 
uary and February. It may be seen that 
tan alone occurs uniformly in all these 
forms, and everywhere has the same sig¬ 
nification as in tangible and tangent. 
which comes from the latin tango I touclr 

Winorinca wan Niyake rapi kta 
Tuka. —Winorinca wan fa, unkan rapi 
kta ayapi. Wtcaxtahnakapi wanna ekta 
aipi qehan hotanin niye cehan yurdokapi 
unkan inyun, ni wanka keyapi. 

































THE DAKOTA FRIEND* 

Communications f or thf paper should be ad¬ 
dressed, postpaid, to the editor, Fcrt Snelling, or 
to Fi. D. Neill, St. Paul. 

Terms. —Fifty cerds a year, in advance. 

Printed at the office of the Minnesota Democrat. 

SAINT PAUL, MIN., MAY, 1852. 

Extract from a Memorandum hook 
of Indian Murders. 

Murders have been carried on be¬ 
tween the Dakotas and the surround¬ 
ing tribes ever since the Oanktay/tee 
made them, and the Thunder inspi¬ 
red their war-prophets. The pres¬ 
ence of white men among them has, 
however, long been a log lying across 
the war-path, darning the current 
only long enough, for it to gain head 
to bear down and desolate every thing 
in its way. A few years previous to 
1838, had been a time of comparative 
peace between the Dakotas and Ojib- 
was, and some of the bands were ac¬ 
customed to meet and spend a few 
weeks together at each winter hunt¬ 
ing season, though an occasional mur- 
der was still perpetrated among the 
bands more remote from the military | 
post at the confluence of the Minne¬ 
sota, or St. Peters, and Mississippi 
rivers. At the time mentioned above 
however, hostilities were renewed and 
for six or seven years each tribe was 
red with the blood of the other—and 
in most cases the bodies of the victims 
were torn and hashed in a man¬ 
ner shocking in the extreme. Some 
were flayed and their skins stuffed 
with grass and insultingly suspended 
on a pole, some were disemboweled 
and the intestines scattered and hung 
upon the trees, the body of one was 
boiled and consumed in a feast, and 
others were treated in a manner so 
shocking to all the feelings of human¬ 
ity that one’s visage would burn with 
shame even to write it. 

The following extract will show 
most of the murders which have been 
committed during the time which it 
covers : 

1838— Near Lac qui Parle, thirteen 
Dakotas killed by Ojibwas. 

At Chippewa river, one Dakota 
killed and four Ojibwas. 

At Fort Snelling, one Ojibwa kill¬ 
ed by Dakota. 

One Ojibwa scalp taken by Dako¬ 
ta of Lac qui Parle. 

A battle was fought between 
Dakotas and Mandans, and of the 
former twenty-five were killed and 
twenty of the latter. 

1839— One Dakota of Kaposia kil¬ 
led by Ojibwa. 

Four Dakotas on a horse steal¬ 
ing expedition killed by the Oma- 
has. 

At Lake Harriet, one Dakota by 
Ojibwa. 

On Rum river, and at Stillwater, 
ninety-one Ojibwas killed by Dako¬ 
tas in one day—Dakota loss sev¬ 
enteen. This broke up the Dakota 
Mission station at Lake Harriet. 


1840— At Blue Earth river, two 
Dakotas killed by Potawatomies. 

Just below Mendota, two Dako¬ 
tas killed by Ojibwas. 

Red Wing’s band took three Ojib¬ 
wa scalps. 

1841— A war-party of Wabashaw’s 
band met a war-party of Ojibwas, and 
two were killed on each side. 

Dakota killed one Ojibwa. 

At Fort Snelling two Dakotas 
killed by Ojibwas. 

Near the Falls of St. Croix, a war- 
party of Dakotas met two Ojibwas 
one of which was killed—Dakotas 
lost two. 

At Pokegama, two Ojibwas killed 
by Dakotas. The latter lost two. 
This broke up the Chippewa 
mission station at that place, with 
great loss to the Chippewa mission. 

Near St. Croix, one Ojibwa killed 
by Dakotas. 

By Potawatomies five Dakotas 
killed. 

By Dakotas, thirteen Potawato¬ 
mies killed. 

At Lac qui Parle, two Dakotas 
killed by Ojibwas. 

At Lac Travers, one Dakota 
killed by Ojibwas. 

1842— Dakotas killed one Ojibwa, 
and lost one. 

Ojibwas killed thirteen at Little 
Crow’s village—lost four. 

One Dakota killed near Lac qui 
Parle. 

1843— Near Lac qui Parle, two 
Dakotas killed by Ojibwas. 

On Rum river, one Dakota, and 
one Ojibwa killed. 

Peace concluded between Dako¬ 
tas and Ojibwas at Fort Snel- 
ling. 

1844— An Ojibwa killed by Dako¬ 
tas on Rum river. Paid for in goods 
and tobacco by Six’s band. 

At Lac qui Parle, one Dakota 
killed by Ojibwas. Paid for in 
goods by Ojibwas. 

1845— June 21. Peace renewed. 

June 22. One Dakota killed at 

Fort Snelling by Ojibwas. 

1847— At Oak Grove, one Dakota 
killed by Ojibwas. 

At Red Wing, one Ojibwa killed 
in the Dakota camp. 

One Dakota killed by Potawato¬ 
mies . 

1848— Ojibwas five killed by Da¬ 
kotas. 

Dakotas killed nine Winneba- 
goes. 

At Six’s village one Dakota kil¬ 
led by Ojibwas. 

1850—Dakotas killed one Ojibwa 
on Crow Wing. 

Dakotas killed fourteen Ojib¬ 
was at Apple river. 

Ojibwas killed one Dakota near 
Mendota. Peace again renew¬ 
ed. 

Since 1838, one hundred and eight 
Dakotas have been butchered by 
Ojibwas, twenty-five by Mandans, 


and eight by Potawotamies. In the I 
same time, the Dakotas have butch¬ 
ered one hundred and thirty Ojibwas, 
twenty Mandans, thirteen Potawato¬ 
mies, and nine Winnebagoes, which 
have been noted in the “Memoran¬ 
dum book ; ” and these murders have 
been conducted in such a manner, as 
to keep most of the tribes named, in 
every band and every tent, in almost 
constant terror during nearly the 
whole of this time, so that they would 
tremble at the shaking of a leaf. 

Do the Mdenakautonwan Dako¬ 
tas Increase 1 

Difierent persons would give dif¬ 
ferent answers to the above question. 
Manuscript documents which may be 
found in the office of the Indian Agent 
at St. Peters, seem to furnish a deci¬ 
ded negative answer. 

In 1836, when many of the Mde- 
wakantonwans were residing with 
other bands of the Dakota tribe and 
were not counted, they numbered 977, 
exclusive of the Wabashaw band.— 
In 1838, according to the memory of 
the writer, they numbered between 
1700 and 1800. The pay roll for this 
year is not to be found. About the 
year 1840, each band who received 
annuities began to evince a strong 
desire to swell the number of names 
on the pay roll, and by numbering 
those who resided with other bands, 
with their relatives, by marriage, in 
those bands, there was an apparent 
increase, so that in 1843, the list 
showed 1802, in 1846, 2140, and in 
1849, 2294, souls. Subsequent to 1849 
the increase became more rapid. It 
was not however real. The chiefs 
and their friends as well as each indi- j 
vidual family became so eager in their 
desire to increase (they were paid 
per capita) that they included the 
dead in their list, in some cases, coun¬ 
ted the boys and girls, both as chil¬ 
dren and adults, and some whole fam¬ 
ilies of children, appeared on the lists 
of two or three different bands, so that 
in June, 1851, they numbered 2615. j 
By this time the false numbering be¬ 
came so apparent, that last October, 
when they received their annuity 
cash payment, the Agent took pains 
to count them himself, and the result 
was, that there were 1749 souls, about 
the same as in 1838. Still the Indi¬ 
ans say, that “many of them deceiv¬ 
ed the Agent by borrowing their 
neighbors children to be counted,” so 
that “ many ” of the children were 
still counted more than once, and all 
of the Mdewakantonwans were inclu¬ 
ded, which was not the case till sub¬ 
sequent to 1838. 

The increase then, is certainly not 
rapid. 

Seeseetonwans and Ihankton- 
wans. —Forty lodges of the above 
named Indians wintered at Mysteri¬ 
ous, or Devil’s lake and from the la¬ 
test accounts it seems probable that 
they have suffered and are still suf¬ 


fering and perishing from want. For¬ 
ty other lodges when last heard from, 
were encamped on Grizzly Bear river 
and so pinched by famine that they 
found little else on which to subsist 
besides the dry bones of the buffalo 
which they killed last summer, which 
they gathered and boiled and drank 
the broth. At another place were 
twenty lodges who had nothing left 
but their horses which they ivere eat¬ 
ing. One of this party had been mur¬ 
dered, whose name was Ptecapa, by 
his brother, because he thought he 
did not receive his full share of the 
flesh of a horse which his brother had 
butchered. At another place were 
two lodges and their families had no¬ 
thing to eat, and were too weak to 
seek any thing. It is supposed that 
they have perished. A few lodges 
have reached Lac Traverse in a star¬ 
ving condition, having eaten twenty 
horses. These had nothing at the 
lake but fish, their corn crop having 
been entirely consumed last summer 
by the large numbers who collected 
there on the occasion of the treaty.— 
On the whole, the upper bands of Da¬ 
kotas have had a hard winter and it 
is probable that numbers have perish¬ 
ed. 

For the Dakota Friend. 

The Chief Butler Remem- 
bered saot Joseph tout for¬ 
got him. 

A few years ago, when the big 
knives began to make a town at 
White Rock, (St. Paul,) coming from 
distant places, and being crowded and 
poorly sheltered in their hasilty con¬ 
structed dwellings ; as is common in 
such cases there was sickness among 
them. The Dakotas and their rela¬ 
tives of mixed blood were then lords 
of the soil—the nobility of the land; 
and as the nobility should do, visited 
their sick neighbors, some of whom 
were glad of their visits and not 
ashamed that they received in their 
sickness from these children of the 
red skins, more kind and valuable at¬ 
tention than from their pale faced 
neighbors of the pure Anglo Saxon 
blood. It is honorable to be visited 
by the nobility: but time alters cir¬ 
cumstances. The flood of big knives 
has rolled in and adorned White Rock 
with churches and palaces. The Da¬ 
kotas are no longer lords of the soil ; 
and their children, not having been 
taught to keep on top of such a wave, 
are no longer counted the nobility of 
the land ; consequently it is no longer 
honorable to visit or be visited "bv 
them. They are reproached by the 
children in the streets, because their 
skins are less fair than those of the 
big knives. Their quandam associ¬ 
ates, as they see them walk the streets, 
can hardly help recognizing them, and 
remembeing the favors which they 
once received from them ; but then- 
relative position is changed, and they 
choose not to associate with them.— 
They are more ashamed of them than 
the chef Butler, ever was of the He¬ 
brew prisoner Joseph. Yet some of 
these, now despised children of the 
red skins, may perhaps be among 
those of whom it shall be said; in that 
day; “ in as much as ye did it not to 
one of the least of these, ye did it not 
to me.” A LOOKER ON. 
































For the Dakota Friend. 

Spring. 

Again the gentle Spring has come, 

Old Winter’s reign is o’er ; 

Come out and sit beneath the sun, 

And feel its heat once more. 

Come sit upon the turf again, 

And hear the babbling brook, 

Come listen to the robbin’s strain 
And o’er the meadows look. 

Old Winter runs a varied race, 

Has pleasures of his own, 

We’re always glad to see his face, 

But gladder when he’s gone. 

For merry spring comes in his stead 
So full of joy and song, 

And brings to life the seeming dead, 
Makes all the earth look yourg. 

O who will not rejoice again 
To see the earth a child, 

While every mountain, hill and plain 
Appears so new and wild. 

Spring, is an emblem of that morn 
When all the dead shall rise, 

New life again the dust adorn, 

Which in the tomb now lies. 

• 

O full of hope thou joyous spring, 

We greet thy smiling face, 

Let all the land with music ring, 

While thou art in the race. II. 


Sioux of the Missouri. 

Appended to the Fifth Annual Re¬ 
port of the Smithsonian Institute is a 
journal of an expedition to the Mau- 
vaises Terres, and Upper Missouri in 
1850, by Thaddeus A. Culbertson. 
The writer is brother to one of the 
principal traders on the Missouri riv¬ 
er, whose company he enjoyed during 
most of the voyage, in the El Paso 
steamer, visiting the posts of the A. 
F. C. on the Missouri river, as high 
as the mouth of Milk river, some two 
hundred miles above the mouth of the 
Yellow r Stone. He thus enjoyed ad¬ 
vantages of getting information con¬ 
cerning the Indians on the Missouri 
which are accorded to but few. lie 
further seems to have been very desi¬ 
rous of writing nothing but what is 
true, and therefore his statements 
merit far more regard, than those of 
most travelers who pass through the 
country that they may be able to 
make a book, and tell the wonders 
which they have seen. What he says 
of the manners and customs, and of 
the religion of the Dakotas of the Mis¬ 
souri, for the most part agrees so well 
with what we know to be true of 
those of the same nation on the Mis¬ 
sissippi, as to leave no doubt of its 
correctness. In page 104 he writes; 
they pray to the Great Spirit on any 
occasion when they feel the need of 
his aid, and then promise a sacrifice 
of “ cloth, or a feast of dogs.” From 
this, and other expressions in the same 
paragraph, it would seem that lie 
thought the Great Spirit was the com¬ 
mon object of worship, among the 
Sioux of the Missouri. As the Sioux 
of the upper St. Peters, who have 
much intercourse witli those on the 
Missouri, say that they seldom pray to 
the Great Spirit, except when going 
to war, it is probable he was misin¬ 
formed in regard to this, and also 
where he says they have no idea of 
future reward and punishment. I 
have noticed these inaccuracies be¬ 
cause they are almost the only tilings 
in which fie seems to err, so far as the 
Dakotas are concerned. 

On page 119 he says, “Mr. Picotte 
informed me that since he first knew 
them in .1820, the Mandans, Rees and 
Grosventres had probably lost five- 
sixths of their numbers. The same is 


true of every tribe with a fixed place 
of residence, as the Ottoes, Omahaws 
and Pawnees. While these have de¬ 
creased the Sioux a wandering peo¬ 
ple have greatly increased.” Mr. 
Picotte attributed the decrease of the 
tribes having a fixed residence, to 
the dampness of their earthen houses 
when they move into them in the lat¬ 
ter part of winter, or early in the 
spring, and also to the greater expo¬ 
sure to epidemics, and to their ene¬ 
mies, of those who inhabit mud hous¬ 
es, and have fixed residences where 
they may always be found, when en¬ 
gaged in cultivating their fields. The 
causes assigned by Mr. Picotte for 
the wasting of the Indians living in 
villages have doubtless been very ef¬ 
ficient, but there are probably some 
others. It has been often remarked 
that the Indians, who are always 
roaming over the prairie, are more 
cleanly than others ; and they proba¬ 
bly suffer much less from scrofula, not 
only in consequence of their more 
cleanly habits, but because of their 
living almost entirely on animal food. 
The Dakotas on the St. Peters suffer 
much from this disease; especially 
when, as is sometimes the case, they 
have to subsist for several months in 
succession almost entirely on vegeta¬ 
ble food. 

The remark that the Sioux have 
greatly increased is especially wor¬ 
thy of notice. As contrary statements 
have been often made, and sometimes 
published ; and many will be inclined 
to doubt this we will here present such 
facts as are within our reach bearing 
on this point. They seem to indicate 
that the diminution in number of the 
aborigines of this continent since our 
ancestors settled among them, has 
been less than is generally supposed. 

From the year 1660, when the 
French first became acquainted with 
the Dakotas, they have been consid¬ 
ered as one of the most numerous and 
powerful nations of the continent.— 
Charlevoix often speaks of them as 
such; but the earliest estimate of their 
numbers, which I have found, is that 
of Carver. He estimates the war¬ 
riors of the three river bands proba¬ 
bly the Mdewakantonwan, Sissiton- 
wan and Warpekute at 400; and says 
the Nandowissie nation consists of 
more than 2000 warriors, and the As- 
sinipoils of 300. Carver, with all his 
faults, was shrewd and accurate in 
estimating the number of warriors in 
the tribes he visited. In savage tribes 
where every male from 12 or 15 to 60 
years of age is counted a warrior, 
these constitute nearly one-third of 
of the whole number of souls, and 84 
years ago, if we allow some 200 for 
the excess of warriors over 2000 the 
Dakota nation probably consisted of 
about 7000 souls, and the Assiniboins 
of nearly 1000. Carver seems to have 
included the Shayens and Omahaws 
among the Dakotas. In the account 
of the expedition of Lewis and Clark, 
to the mouth of the Columbia we find 
the names of the several bands of the 
Dakotas, their residence, and the sup¬ 
posed number of men, and of souls in 
each. This gives the four bands with 
whom the treaties of last summer 
were made, and who are called Isan- 
yati by their more western brethren, 
a population of 850 warriors and 3100 
souls. The Ihanktons and Iahnkton- 
wanna 700 men and 2300 souls. The 
several bands of Titons 1000 men and 
2910 souls. Making an 


2550 men and 8310 souls. In Mors¬ 
e’s report, which appears to have 
been prepared with much care, about 
15 years after the last, the number of 
souls is put down at 12,600, namely 
3850 Isanyati, 3500 Ihantonwans and 
5250 Titonwans. The census fur¬ 
nished Major Long’s party in 1823, 
by Joseph Renville, Sr., makes the j 
numbers as follows, 2330 lodges, 7055! 
warriors and 28,100 souls. Of these 
670 lodges with 6200 souls are ascri¬ 
bed to the Isanyati, 660 lodges with 
7200 souls are Ihanktonwans, and 900 
lodges and 14,400 souls Titons. This 
estimate was at the time thought to j 
be too high, and Pike’s estimate of 
21,675 souls made some years earlier,] 
was thought to be nearly correct.— 
He wdio furnished Major Long with 
the census was not a writer. His 
memory which was very good in ma¬ 
ny things could not be relied on 
where numbers were concerned. It 
is probable Pike’s estimate was rath¬ 
er over than under the true number 
at the time it was made. 

In the summer of 1840, the Rev. S. 
R. Riggs, and Mr. A. G. Huggins 
made a journey from Lac qui Parle to 
Fort Pierre on the Missouri river, for 
the purpose of collecting information 
concerning the Indians in those parts. 
Mr. R. took every opportunity of en¬ 
quiring the names, and numbers of 
the Dakotas, who visit or trade on the 
Missouri; and where there was a dif¬ 
ference of opinion in regard to the 
numbers, generally set down the low¬ 
est. He gives 640 as the number of 
the Ihanktowan and Ihanktowanna 
lodges, and 1310 lodges of Titonwan 
and supposes ten souls to a lodge a 
safe estimate. Mr. Campbell the in¬ 
terpreter at Fort Pierre told him, he 
thought they u'ould average fifteen to 
a lodge, and the Titonwans are put 
down at about this in the census fur¬ 
nished to Major Long, and the Ihan¬ 
ktonwans at more than 11 to a lodge. 
Mr. Culbertson, after stating partic¬ 
ularly how he had gathered his infor¬ 
mation, which shows that the esti¬ 
mates are as reliable as any which 
could be made at the time, says :— 
Three thousand may be relied on as 
very nearly the correct number of 
those (the Dakotas) living on the 
Missouri, according to the testimony 
of the best authority, and thirty 
thousand as nearly" the correct num¬ 
ber of souls. Mr. Picotte, who has 
had every opportunity of making a 
correct estimate, thinks eight souls to 
a lodge, might not be too low, but 
prefers to put the estimate at ten.— 
The subdivisions of the Titons given 
by him, are seven, which is tne same 
number as given by Mr. Riggs. Six 
of these are evidently the same, 
though the names are spelled differ¬ 
ently. In all of these six, the number 
of lodges has considerably increased, 
and in two, more than doubled, in the 
ten years. It is probable that some 
of these were put down by Mr. Riggs 
below their real numbers at the time, 
and others may have received con¬ 
siderable accessions, from one of 
those mentioned by Mr. Riggs, which 
seems to have been broken up, a part 
uniting with other bands and the re¬ 
mainder, put down at 60 lodges, as- 


nation at present consists of not less 
than 30,000 souls, and the number 
may amount to nearly 40,000. 

It is worthy of remark, that instead 
of diminishing as most other tribes 
are supposed to do, the Dakotas, 
though occasionally suffering from 
pestilence, and every 7 year from wars, 
and famine, arid intoxicating drinks, 
have been increasing since the first 
estimate we have of their numbers, 
and are now, probably four times as 
numerous, as at the commencement 
of the present century. The increase 
is greatest in the roving bands, which 
follow" the buffalo, and subsist almost 
entirely on animal food, for instance 
the Titonwan in less than fifty years 
appear to have increased from 2900 
souls to upwards of 22,000 that is 
more than seven fold. In the same 
time the Isanyati have not much more 
than doubled their number. The dif¬ 
ference is partly ow r ing to the greater 
facility of getting intoxicating drinks 
on the Mississippi, than on the Upper 
Missouri. There has been an increase 
in every one of the ten sub-divisions, 
mentioned by Lewis and Clark, in 
1805, except perhaps the Warpekute, 
who v T ere then estimated at 400 souls, 
and in 1823 at 800. Since that time 
they have suffered terribly in their 
wars with the Sacs and Foxes, and 
from intoxicating drinks, and in 1838, 
w r ere said to be almost exterminated 
by the small pox. At the close of the 
late treaty at Mendota, they were 
counted and though I do not remem¬ 
ber the precise number, I think it was 
not less than the estimate made near¬ 
ly half a century" ago. W. 

For the Dakota Friend 

file laidiista’ous. 

Let children learn to work, as well 
as to read ; and there will be no need 
of fears that they will suffer want, or 
come to disgrace in after life. It is 
well to educate the mind ; for igno¬ 
rance is the mother of superstition 
and many errors. It is equally impor¬ 
tant to train the body; for slothfulness 
is the mother of poverty, disease and 
crime. 

Every boy and girl, should early 
acquire the habit of useful labor. No 
matter how rich their parents are, 
this, is essential to. their health and 
; happiness. It is said that the Jewish 
| nation once adopted the following 
j maxim—“ He who does not bring up 
\ his child to usefid industry , brings 
him up to be a beggar and a nui- 
j sance. ,, 

! The man who labors, only when 
j driven by necessity is no happier than 
the meanest slave. The only differ¬ 
ence may be, the one, feels the lash 
on his stomach ; while the other, feels 
it on his back. But to him who is 
habitually industrious, labor is pleas¬ 
ant, and sleep always sw r eet. The 
world is made better for the life of 
such a man. Industry" is the best 
doctor, and the safest insurance com- 
pany, both lor lile and property". 

It is the true philosopher’s stone. 
It is this alone which can give suc¬ 
cess to every enterprise. It gives 
power and importance to a nation. 
And under the guidance of true reli¬ 
gion, would restore the world to vir¬ 
tue. Therefore, we say, either de¬ 
termine to be nothing at all, or else 
determine to be industrious. H. 

It is said that Benedict Aanold, the 
traitor who attempted to betray his counJ 
try, was a rum-seller and a drunkard. 


suming a different name. If we add 
to the 24,000 or 30,000 Dakotas on 
the Missouri, the 6000 or 8000 on the 
Mississippi and St. Peters, concerned 
in the treaties of Traverse des Sioux 
aggregate of and Mendota, it may be seen that the 






























u 

t* 





VOL. II. 


ST. PAUL, MINNESOTA TERRITORY, JUNE, 1852. 


NO. VI. 


Imnija Skadan, Wi, ici 6, 1S52. 

niathcw Chapter X. 

1. Jesus waonspiwicakiya akenonpa 
qon, witaya wicakico, qa taku wakan 
sice cin hena itkom napewicayapi, qa 
wowayazan, qa wicoxinrtin ko ocaje 
owasin asniyanpi kta okihipi kta hecen 
wicowaxake yuhevvicakiya. 

2. Wahoxiyapi akononpapi qon decen 
ewicakiyapi. Tokaheya Simon, Inyan 
eciyapi sonkaku Andrew kicica qa Jakob 
Zebide cihintku sonkaku Jan kicica. 

3. Qa hehan Pelipos Bartolome kici. 
IJehan Tomas Mathew, wamnaye ciqon 
kici, qa Jakob, Alpeus cihintku Lebeus, 
Tadeus nakun eciyapi kin kici. 

4. Hehan Simon, Kanan wicaxta qon 
he e, qa Judas Iskariot, Jesus wiyopekiye 
ciqon hee. 

5. Iho hena akenonpa kin Jesus toki- 
ya yewicaxi, qa hewicakiya; Ikcewicaxta 
tacankupi kin ohna yapi xni po, qa Sama¬ 
ritan wicaxta otonwe tawapi kin en yapi 

xni po. 

6. Israel wicowazi kin etanhan tarin- 
wanuyanpi nuni unpi kin hena e, toka¬ 
heya ekta yapo. 

7. Dapi kin tahepi, wayaotaninpi, qa 
Wakantanka tawakunze u ce, eya po. 

8. Wayazankapi kin hena asniwica- 
yapi, qa lepros ececapi kin hena wicayu- 
skapi, qa £api kin hena kiniwicayapi, qa 
wakan xicapi kin hena napewicaya po; 
iyuwin codan taku yuhe niciyapi kin, 
iyuwin codan taku wicaqu po. 

9. Mazaskazi, mazaska, qa mazazi 
kin hena ihnihdapi xni, qa mazaska 
opiyedan. kin ohna hena yuhapi xni po. 

10. Waneya nakun hduhapi xni, qa 
ororda nonpa, qa hanpa, qa cansagye kin 
hena ihnihdapi xni po; Tuwe rtani eca, 
he woqupi kta iyececa ce. 

11. Tukten otonwe wanji en yaipi 
kinhan, tuwe ti ohna nankapi kta iyececa 
hecinhan he akitapi, qa tohan dapi xni 
kin hehanyan hen eceyankapo. 

12. Tipi wanji en yaipi kinhan, wayu- 
coiihanyan yuwintapo. 

13. Hecece kta iyececa yadakapi 
kinhan, wowaxte nitawapi kin, tipi kin 
he en un nunwe, qa hecece kta iyecece 
xni kinhan, wowaxte nitawapi kin en 
nihdipi kta. 

14. Qatuwe iyowinniciyapi xni, qa 
niyoiepi kin ananigoptanpi xni kinhan, 
tipi, qa ix otonwe exta he etanhan tankan 
yahdinayapapi kinhan, watuxekxeea siha 
onitkapapi kin he hdatata po. 

15. Wowicakeya heciciyapi, Anpetu 


wan en wayacopi kte cin en otonwe kin 
he teriya wicakije, ca Sodom, Gomora 
kici naptenya wicakije kta. 

16. Inyun, tarinwanuyanpi xonkto- 
keca ehna iyayewicakiyapi iyecen yecixi- 
pi ce, iho wamduxka ksapa ece kin iye¬ 
cen ksapa po, qa wakiyedan iyecen arba- 
yedan un po. 

17. Wicaxta ekta waktaken unpo, 
hena wokcan omniciye kin en aniyanpi, qa 
omniciye tipi tasvapi kin ohna nicapsiu- 
psintapi kta. 

18. Miye on, wicaxtayatapi, qa wicax- 
tayatapi itancanpi kin hena wicitokam 
aniyanpi, kta; qa hena Ikcewicaxta ko 
itkom wadaotaninpi kte. 

19. Tohan niyuzapi kinhan, token 
ehapi kte cin, he on nihiciyapi xni po, 
token ehapi kte cin, ijehan sotkiye 
niciyapi kta. 

2'J. Ehax he niye iyaapi kte xni, he 
Ateyayapi taniya en niunpi kin, he ie kte 
cin ee. 

21. Sonkakiciyapi exta, tekiciyapi 
kagapi kta, qa wiciye cinca nakun ; qa 
wiciye atkuku hunku ko wicakipajinpi, 
qa fewicayapi kagapi kta. 

22. Qa micaje kin on, wicaxta owasin 
niciyuxepi kta, tuka tuwe ohiniyan ihdoi 
kinhan, he owihanke wanin wiconi kin 
en ope kta. 

23. Otonwe wanji en xicaya nicuwapi 
kinhan, otonwe tokeca ekta onapa po. 
Wowicakeya heciciyapi, Israel otonwe 
tawapi kin, hena ihuniyayapi xni kin en 
Wicaxta Cihintku kin hiyohi kta. 

24. V» aonspewicakiyapi kin hena 
tuwe waonspewicakiye cin, kapeya tanka- 
pi xni; qa yuhapi kin yuhe cin kapeya 
tanka xni. 

25. Waonspewicakiyapi kin, hena 
tuwe waonspewicakiye cin kici akidece- 
capi etanhan sanpa taku dan cinpi xni. 
Tipi ohna tuwe itancan un hecinhan, he 
Belzebub eyacajeyatapi ehantanhan, ihu- 
kuya unpi hena e aiyotan hewicakiyapi 
kta. 

26. Iho, hecen on kowicakipapi xni 
po. Taku akarpetonpi qa yuzamnipi, 
kte xni wanicace; qa taku anarmanpi, 
qa yaotaninpi kte xni wanica. 

27. Otpaza ehna taku eciciyapi kin, 
hena anpa kin en ecen eya po, qa noge 
kin en taku nayaronpi kin hena ticaxka 
kin etanhan eyanpaha po. 

28. Tuwe tancan ecedan kte okihi, 
qa wicanagi kte kta ohihi xni kin hena 
kowicakipapi xni po. Tuka tuwe wica- 
tancan wicanagi ko nanpin, wanagiyata 


wokakija ehna awihnuni wicaya okihi 
kin, he ex kokipa po. 

29. Zitkadan nom kaxpapi wanjidan 
iyopewicayapi xni he ? tuka Ateyayapi 
hecen ecin xni ehantanhan hena etanhan 
wanjidan kax makata irpaye xni ece. 

30. Tuka niyepi kin, paha owasin 
niyawapi. 

31. Hecen on wikopapi xni po; 
zitkadan ota exta, hena isanpa iniyawapi. 

Cherokee (Ceroki) Kwicaki- 
yapi. 

Ceroki wicaxtayatapi wicayuhapi wan¬ 
ji, Isantanka Wicaxtayatapi tanka yanke 
cin ekta ye, ca tahapi Waxicun oran ota- 
pi hena wanyake, ca Waxicun nina rta- 
nipi xkanpi ece kin he iyukcan awaciu 
un. “Decen xhanpi qa on taku cinpi 
owasin okihipi hunxte !” ecin, qa “Mita- 
oyate kin niwicawakaga ke” ecin keyapi 
kin, he den eya Dakota Tawaxitku kin 
en oyakapi eca dawapi. He ki qehan, 
taoyate nina wahokon wicakiye, ca iye 
wicoran yuha icagapidan qon, hena erpe- 
yewicaxi, qa Waxicun wicoran yuhapi 
kin, he e onspeiciciyapi kta keya. To¬ 
kaheya irapi, qa econpi kte xni rinca, 
tuka onhanketa econ utapi, qa ocim wic- 
ota iyutanwicaya, e he wanna dawapi. 
lleciyatanhan nakaha wotanin tuka oiyo- 
kipi. Ceroki oyate nakaha wakan itohe- 
ya dus ivoptapi, qa nina waonspeiciciyapi 
keyapi. Apa wanna Waxicun oranpi kin 
tanyan onspepi kin, hena, tona hinyanrin 
onspepi xni kin, nina cinwicakiyapi. Xi- 
ceca iyorparin wowapi onspepi cinpi, qa 
wikeemna nonpa sanpa nonpa, hena kiya 
ohna wowapi yawapi tipi kagapi, qa hena 
tipi otoiyohi xiceca wikeemna zaptanptan 
wowapi yawapi ece keyapi. Hokxipidan, 
wicinyanpidan ko, icahiya wowapi yawa¬ 
pi, qa kektopawinge wanjica qa sanpa 
opawinge wanjica, hena xiceca wowapi 
yawapi opapi ece keyapi. Isantanka 
mazaska waniyetu iyohi wicakicupi ece 
kin, hena mazaska kin etanhan wowapi 
yawapi kin en iyayekiyapi, qa heon he 
okihipi keyapi. Tona waonspekiya wi¬ 
cayuhapi kin hena, ito tanyan iwicayu- 
kcanpi, qa tukte wayupika eca, he yuhapi; 
qa tuwe wayupike xni eca he yuhapi xni 
ece keyapi. Hehan wicaxta ksapa wanji 
karnigapi qa unman kin hena owasin 
nina awanwicayag kiyapi. Iho hena 
hecen econpi. Hehan ake tipi nonpa 
tankinkinyan kagapi qa unman koxka 
ece, qa unman wikoxkaece wicakicagapi. 
Uena taku xokxogya onspewicakiyapi 


kta keyapi, tuka he hinyanrin hduxtanpi 
xni keyapi. He mazaska kektopawinge 
ece wikeemna xahdogan en iyayekiyapi 
kinhan he iyokihi kta. Hena nakun 
mazaska wicakicupi ece kin he etanhan 
unpi keyapi. 

Iye Ceroki xiceca taku onspewicakiya¬ 
pi kin, he iyotandapi on heconpi. Ix eya 
oyate ikceya, icagapi tuka he wanna erpe- 
yapi,qa Waxicun kin ecadan ewicakihde- 
gapi xni exta axkadan owicakihanpi kta. 

Dakota iyecen cante yuzapi qex waxte. 

Waziyata Sagdaxin tonwanyanpi 
isanpa makoce sni rinca keyapi. Mini 
wakan suta rinca kex, tasake rinca ece 
keyapi. 

TV i koxka wan sonkaku kici Wowapi 
Wakan yawapi ece, unkan wicaxta wan 
en i, qa Wowapi Wakan ke ca, “Tokeca 
ce wowapi kin de xica tuka dawapi he?” 
eya. Tuka wikoxka kin heya, “Misonka 
kujife ca econpidan econ sa, qa witkosrr: 
tuka Wowapi Wakan, tokaheya yawa 
ehantanhan. oranminiheca, qa mini wa¬ 
kan tipi en i xni, qa kansu kute xni, qa 
hunku taku kahdi ece. Wowapi xica 
unkanx misonka yuwaxta kte xni tuka. 
Wowapi Wakan waxte, iyukcanpi waxtc- 
ke, tuka daxica’’ eya keyapi! 

Minnesota makocke kin hinskoya. 
miniwakan yuha yankapi, qa wiyopeyapi 
kin, e anaptapi kta wakicunzapi. Iye 
Waxicun hecen wakicunzapi. Okihipi 
qex waxte. 

Rara kin en Waxicun tonwanyanpi 
kin hen, hokxidan wan, tankxitkudan kici 
xkata; tuka mazakan yuha xkan. Wa- 
iiixa oxtanpi heca, qa ojupi tuka tnaza 
oxtanpi xni qa iyaye kte xni kecin, qa 
tankxitkudan apazo, qa wakokipe kicaga 
xkan, ocim yutan, qa inyun, iyaye ca 
ka^a iyekiya keyapi. 

Takta Toktokecc. 

Rara kin en Waxicun tonwanyanpi 
kin wanji wopeton, Case eciyapi. He 
cihintku wan koxka, xtake xni qon, he 
ehan, watpa opta caga amani ya, tuka ca- 
ga wankadan, qa okatkun qa ta keyapi. 

Minixoxe mdote kin en otonwe wan 
Saint Louis, eciyapi kin hen TVaxicun- 
sapa wan icikte kta cin, qa dote baicihun. 
“Makoce den osnike, ca mayuhe cin ma¬ 
koce sni xni ekta wiyopcmakiye xni on 
etankan hecamon ce” eya keyapi. 







































































































Abe ram Oyakapi. 

Maka toka icaryapi qon hetanhan 
waniyeta kektopawinge wanjidan qa sam¬ 
ps' opawinge xakpe ecetu, he ehan Wakan- 
' tnkan minitanye ca wicaxta sintomniyan 
iliang wicaya. He cante ozexicapi, oran 
ko xicapi, on etanhan hecawicaon. Hece¬ 
ca tuka Wicaxta wanji, Novva eciyapi, un- 
kan he wicaxte, waxta qa unmanpi woar- 
tani ohini econ unpi ece qon hecece xni. 
NowaWakantanka tawakunze tanyan ope, 

' a he on minitan on owihankepi tuka he 
cihintka wica, yamni om niyanpi. Iho 
Nowa wicowazi kin etanhan oyate owasin 
icagapi Minitan qon hetanhan waniyetu 
opawinge topa ecen, hehan Aberam icaga. 
Atkuku Tira eciyapi Aberam naharin 
icage xni qehan wanna ake wicaxta,ota. 
Nowa cincawicaya qon hena tehanhan ni- 
pi, qa cinca otapi. Hehan ixeyacinca 
onotapi, qa hecen ake oyateota. Hena 
.JKnowAohodapi ktaiyececa, tuka minitan 
on tapi, hena oran vvicaxtapi xni qon, he 
owicawankapi, qa nina wartanipi. Wo- 
artani econpi wanji iyotan tanka qon, he, 
dee. Can i c upi, qaon taku wakanicicagapi, 
Anprtuwi , qa woteca, hena heCekcen wa- 
kandapi, qa “Taku wakan icarunyanpi, 
qa onxhanxkan unyakonpi kin, dena ecpi 
Ce ,” eyapi, qa Jehowaohodapi xni. Icarwi- 
caye cin iho hee, tuka heyapi. Iho heci- 
vatanhan oyate ota dehan taku wakan ik- 
ceka cewicakiyapi, qa Iyotan Un kin, he 
aktapi xni. Wicaxta taku wakanicicaga¬ 
pi kta eca iye token iyokipi iciyapi kta 
hecen econpi ece. Apa can unpi, qa apa 
inyan unpi, qa apa mazaska unpi, qa apa 
taku xake unpi, qa apa wammnura unpi, 
qa apa ix taku toktokeca tokiya un nace 
ecinpi, qa hena ihamnanpi keiciyapi. Ta¬ 
ku toktokeca ocaje ota taku wakan irica- 
gapi tuka hena iye iyokipiciyapi kta on 
hecon xkanpi. Jehowa, hecen xkanpi, 
ahitonwan yanke ca wasin hecerin ihang 
wicaye kta, tuka ito, onxiwicakida, qa 
Cihintku, Jesus iyotanhan iyekiye ca wo- 
artani wicakicicajuju, qa iye hdajuju wi- 
cakiye kte xni kin, he sdonye wicakici- 
ciye kta on Aberain okiye ca he caja ki- 
yata. He wicaxta waxte qa, Jehowa 
ohoda rinca e hececa. Jehowa Aberam 
ke ce heciya “Niyate ti. qa makoce en 
inicage cin he, qa takuwicayaye cin hena 
owasin erpewicakiye, ca makoce wanji 
ociciyake kta e ekta de cinhan, ciyuhe, 
ca ciyuwaxte kte,”eciya. Tukte makoce 
ekta yexi kta hinyanrin Aberam sdotkiye 
xni kex Jehowa token itokeya ye xi kin he- 
ci yotan ya wanka. “Takomni, iye Jehowa 
hecoji maxi kin, token mahnaye kte,”xni- 
ecin, qa hecen oie kin ecen anaqoptan. 
Aberam hehan wanna tawicu yukan, qa 
he kici ya. Winyan kin Sara eciyapi. 
Aberam wanuyanpi wicayuhe cin hena 
wicahdoye, ca taokiye wicayuhe cin hena 
nakun om ya. Hena wanuyanpi tawakin 
awankiciyakapi. Iho hecen Aberam tu- 
ktedan makoce amaryexni. Tipi ikeeka 
oti, qa ihdaka un. Sanpa etiaye ca 
ocim takuwicaya yukanpi kin itelian iyaya. 
IJnhanketa makoce wanji waxte rinca en 
eti. Makoce kin Q.anan eciyapi. Unkan, 
“Makoce wanji ociciyake kte cin ekta e 
un wo,” Jehowa Aberam eciye ciqon iho, 
hee e hehan sdotkiyeya. Tuktekten 
Aberam, inyan ota witaya eju, qa akan 
woteca wanji Jehowa wakiyuxna. Iye 
token econ xi ece qon hecen ece peon. 
Taku wakan ikeeka cewicakiyapi kin 
hecen Aberam econ xni. Qanan makoce 
kin en oyate yakonpi qon, hena ix, taku 
wakan ikeeka ota yuhapi, qa cewica¬ 
kiyapi. 

Jehowa ijehan Aberam okiye, ca “To- 
kexta tanyan ciyuhe, ca tuwedan niyu- 
tan kte xni,” ce eciya. Jehowa token 
econ xi kin hena owasin Aberam ecen 
econ. Hececa nakax ohiniyan onxikida, 
qa takuya. Delian maka sintomniyan 
oyate owasin tona YVakantanka cekiyapi 
kin hena owasin Aberam nina cajeyatapi 
qa yaonihanpi. W akanlanka cajeyatapi 
kta eca tuktekten “Aberam Wakan¬ 
tanka tawa qon he, eciyapi ece. Juda 
oyate ewicakiyapi kin Aberam ateyapi 


rinca Maka sintomniyan tuwedan wicaxta 
kin he yaxice xni. Tona Jehowa ohadapi, 
f la Cinhintku Jesus wacinyanpi kin, hena 
tohan tapi eca, Aberam tokiya un hecin- 
han, hen nagi yapi ece, qa tanye rin unpi. 

Xongmami ipi oyakapi.— 

Ointpata hetanhan Minixoxe ekta Dakota 
xakpe xonktanka manu ipi keyapi. Hecen 
ekta ipi, qa xonktanka etanhan akupi, qa 
ito tpamnipi. Tuka wanji, Candidan ci¬ 
hintku, tuwe eciyapi hecinhan, he wo- 
rinye, ca hdiw'ankapi kin en unman 
owasin ixtimapi icunhan mazakan tawapi 
owasin iye icu, qa on kataiyewicakiye ca 
xonkawakan qon iyorpa yuha hdicu, qa 
hdiwanka keyapi. Unkan naka wicaxta 
zaptan mazakan on kataiye wicakiye ci¬ 
qon, he wanji kini, qa hdiwanke cin en ni 
hdi keyapi. Hen hdi qehan, heciya. 
“Ho wo, xonkawakan nix hanke nitawa, 
qa mix hanke mitawa kta ce; qa tiyata 
unki kinhan, Toka decen ecaunqonpi ce, 
unkeye kta ce,” eya. Unkan wicada ke¬ 
yapi. Hecen ake hdiwankapi, tuka, hin- 
te, ake kata iyekiya kecin qa hdicu. He 
te xni tuka tekunze ca unman hdicu e- 
han, ix eya ake cansagye kiton ku keyapi. 
Tinwicakte kin he Dakota tipi en hdi, 
eca “Toka tatpe unkupi, qa om wai owa¬ 
sin wicaktepi tuka icunkan xonka wakan 
yuha wahdicu ce,” eya keyapi. Hehan 
unman, ehake akt.a kataiyeye ciqon, he ix 
Cannonpa eciyapi kin en ni hde qa tan¬ 
yan woiidaka keyapi. Tinwicakte kin he j 
nakiron qehan, najica tuka odepi, qa 
ktepi kta keyapi. Iho tatowapatanhan 
wowapi ahipi qa hecen oyapi. Wicakapi 
ka hecinhan. 


Wiyohiyanpata, Miniyowanca ako 
tanhan Ikcewicaxta oyate wan yakonpi 
tuka oranpi kin apa terike rinca. Tukte 
econ pica xni sece cin hena econpi ece 
keyapi, YVaxicun wanyakapi xni qon, he 
ehan, wicaxta wanji ta eca tancan rurna- 
rwicayapi ece keyapi. He terike xni, 
tuka te cin he taw'icu kici niyake rurna- 
ryapi ece keyapi. He e teriya econpi. 
He can ota witaya ejupi, qa te cin he tan¬ 
can akan ehnakapi qa ideyapi eca tawi¬ 
cu kin ix en ye, ca kici rurnaga ece. 
Taku wakan taw'api hecen econ wicaxi 
keyapi qa heconpi. He on tanyan nagi 
yapi kta kecinpi qa hececa. Ix eya taku ■ 
wakan wicayuhapi waonxidapi xni qa j 
xica ecedan iwawicakicunzapi. Ikce J 
wicaxta hiyeye cin, taku wakan cewica- I 
kiyapi kin hena tukte wanjidan kax waxte, 
qa waonxida xni, iyukcanpi waxteke. 

WiciliyafilBia. Wan titokan un! 
tuka hunku ti kin ekta hde kte rince 
cehan, canpahmihma peta yusdohan ki- I 
yapi ece kin heca hen hiyaya eca, en ito j 
opa keyapi. Peta canpahmihma kin du-1 
zahe rinca nakax wicinyanna iyuxkin, qa 
ecadan ki qa hunka wanhdake kta kecin.! 
Wanna tipi ikiyedan hdapi qehan, ipsice | 
kta tuka naxdute ca canpahmihma oye ye j 
kte cin ecen hdirpaya eca, canpahmihma 
kin ix kohan iyopta nakax wicinyanna qon 
ayusdohan ye, ca hupahn ihukuya hu 
sakim yukse ca xupe ko owanca erpeva 
keyapi. Iho he w'icinyanna teriya ta 
keyapi qa wicaxta ota t a wanyakapi, tuka 
tona wanyakapi kin owasin ceyapi keyapi. 
Hunku kin he iyotan cante xice rinca, 
cunku, tidoku ko awasin cante xicapi. 

bantanka Wanji inininta 
keyapi. 

Tatowam Rara ohna Isantanka iyotan- 
kapi kin hen, conhaxke hdepi kin itaka- 
sanpa wojupi keyapi. Tanihan, Isan- 
kanka xakpe maga ekta ipi, qa rtayetu 
watpa opta watom hdapi. Tatanka ta- 
wanjidan nakun wata en opapi. Watpa 
cokaya wata napsunpi qa iyorpa minnin 
iyayapi keyapi Apa niwanpi ykihipi tuka 
wanji hecerin tanin xni keeapi. 

Petawata wanji Tiger (Inmu) eci 
yapi kin, he detanhan mdoketu ihuniyan 
wakpa Minisotaohna ohnihde kta keyapi 


Oyata Ona^in Iowa etasihaai 
icagapi. 

Mitakuye, Wacaxta vvannakaje token 
oranyanpi kin he wanna nonpa ociciyaka- 
pi. De iyamni he cajamkate kta. Wi¬ 
caxta wan Henok eciyapi kin he oran 
owotannan, Wakantanka opeye mani, qa 
oyate wahokon wicakiya; heon xica ya 
kuwapi, tuka iyeyapi xni. Wakantanka 
Henok cante kiye ca niyake iye ti kin 
ekta ehdaku nakax. Henok cinkintku 
wan Metuxala eciyapi tehan ni; waniyetu 
(969) opawinge napein wanka sapa wik- 
cemna xakpe sampa napciwanka. Me- 
tuxela takojatpaku wan, Nowa eciyapi 
kin he, wicaxta wan owotanna qa waxte. 
Ixnana hececa; anpetu tawa en tehanhan 
nipi qa ota ayapi on waran icidapi, qa 
xikxicaya oranyanpi. Nowa wahokon 
wicakiye, qa ihduecetupi kta nina cin 
wicakiya; tuka naronpi xni, heon Jeho¬ 
wa Wakantanka wata wan Nowa kar xi. 
Ohna iye tiyohnaka tawa ko nipi, woteca 
ko ota, zitkadan ota nakun, wata kin he 
ohna nipi kta; heon wata tanke wan Je¬ 
howa Nowa kar xi. Unkan Nowa hecon. 
Waxicun peta wata tanka ota kagapi, 
wita wata tanka nakun kagapi tuka wata 
wan Nowa kage cin he iyotan tanka. He 
hduxtan ehantanhan wanna waniyetu 
kekto pavvinge topa, tuka ehantanhan 
wata wan hinskokeca tuwedan kage xni. 
Wata kin he yuxtanpi qehan, Nowa ta¬ 
wicu kin, qa cinhintku yamni tawicupi 
om owasin wata kin enopapi, unkan 
YVakantaka tiyopa onateka. Hehan mag- 
aju anpetu wikeemna tom, qa hanyetu 
wikeemna tom niha magaju, qa maka kin 
owancaya aminitan. Hecen taku maka 
puza axkanxkan owasin tapi. Wicaxta 
tona Jehowa oie naropi xni, winorinca, 
hokxiyoqopa nakun owasin tapi. Nowa 
ix nana tawicu kici, cinhintku yamnipi 
tawicupi om watu qon en opapi; qa hena- 
na nipi. Anpetu opawinge yamni sampa 
wikeemna xakowin (370) hehanyan wata 
en yakonpi, qa hehan maka kin wanna 
pus aya, unkan, Wata kin etanhan inanpa 
po Jehowa ewicakiya; unkan ecen econpi, 
qa wojupi. Woyute ota tonpi, qa nina 
ihduotapi; waniyetu ota tuwe dan te xni 
nakax eccadan wicotapi. Jehowa wica- 
yawaxte qa maka kin owancaya yuha po 
ewicekiya, tuka yuwitaya unpi kta cinpi. 
Iapi wanjidan, nakicironpi qa ieskapi qa, 
Otonwe wan tanka rin unk agapi qa oh¬ 
na yuwitaya unyakonpi kta eyapi, qa 
econ utapi, tuka Jehowa togye konza, 
heon okihipi xni. Jehowa en kipajinpi 
heon iapi kin icicahiya qa nakicironpi 
xni. Iapi ota heon okicicarnigapi xni. 
Otonwe qa conkake tehan wanhantuya 
kagapi kta e konzapi qon ayuxtanpi, qa 
iyabe iyeyapi. 

Nowa cinhintku yamni eciciyapi wanji 
Jepet eciyapi hetokapaqa cinhintku (7) 
xakowin hena waziyata iyeya pi. Hena 
etanhan Waxicun owasin icagapi. Oyate 
toktokeca otanakun Japet etanhan ica¬ 
gapi. Ikce wicaxta oyate ota nakun Ja¬ 
pet etanhan icagapi. Japet sunkaku wan 
Com eciyapi kin he cinca wica tom kaga. 
Hena itokar kiya iyayapi qa makoce wan 
tanka Africa eciyapi kin he ocowasin yu¬ 
hapi. Hena etanhan Waxicun sapa owa¬ 
sin icagapi. 

Oyate toktokeca ota nakun om etanhan 
icagapi. Nowa cinhintku unman kin he 
Xem eciyapi. He cinhintku wica zaptan 
qa hena etanhan oyate ota icagapi, tuka 
hena deciya hipi xni, qa Dakota wanwica- 
yapi xni. Oyate wan Jehowa tawawicaya 
qon, Israel oyate, qa Juda oyate ewicaki¬ 
yapi kin he Xem etanhan icaga. Wakan¬ 
tanka Cinhintku wicaxta ikicage cehan 
winorica wan Juda oyate kin etanhan 
inanya. Oyate kin he Jesus Wakantanka 
Cihintku kin ktepi qa taokiye xicaya 
wicakuwapi heon Jehowa canniye wicaya, 
iyope wicaye ca enanakiya syaye wicaya. 
Ehantanhan waniyetu 1800 tuka makoce 
takudan yuhapi xni. Oyate toktokeca 
ota icicahiye unpi. Juda oyate kin etan¬ 
han wicota Waxicun ehnaunpi qa wanjikxi 


wanna Imnija ska en ahitipi. Hena Isan¬ 
tanka iyecen ihduzapi tuka makoce tok¬ 
tokeca en toktogye ihduzapi. Hena o- 
wasin Jehowa ix nana wakandapi tuka 
Jesus Wakantaka Cinhintku cekiyapi 


Dakota Can kaksapi. —Dakota Ta- 
waxitku wicitopa on kagapi kin he en, 
wicaxta wan (O) Dakota wicoran wan¬ 
jikxi caji yate ca hena ecamon exta hena 
on mihduwarpanica qa mitawin micinca 
onxikapi kta eya. Mix wicoran wanji 
cejemdate on taku kamnapi. Wanna 
waniyetu yamni kapoje ovate etanhan 
wanjikxi can kaksapi qa Innija ska kin 
ekta iyope yapi. Oyate owasin econpi xni 
hunrnana econpi. Apa tonana kaksapi 
qa apa kitanna ota kaksapi. Tuwe 
iyotan ota kakse cin he nawaron xni. 
Wicaxta wan Napaxni Duta eciyapi wani- 
han can kakse ca wiyope ye ca dena kam- 
na. Aguyapi koka hmihma nonpa (2,) 
Xinato zibzipedan waxte rinca wanji (1,) 
Hunska xina to wanji (1.) 

Hehan maza ska ece wikeemna ake ya¬ 
mni can kakse cin on kamna qa wiyope 
ye ca miniruha onrdorda, kukuxe xin, 
canhanpi, warpe pejuta, pte asanpi ihdi, 
qa wipajaja hena opeton. Hena owasin 
can kakse cin on opeton hecen tawicu 
cinca ko om woyute waxte yute ca wo- 
koyake waxte unpi. Nakun can paha 
wikeemna kakse ca iyopeye xni ecen 
cage xica. Hena wakpi cahda eju qa iyo- 
paye cinhan peta wata taku qupi kta. 
Dakota wicortani econkapinpi xni kin 
kan taku kamna okihipi ece. W. 

IVaxIcim Zaptan, watpa Miniso 
ta ohna, tanihan watom yapi, qa oyate 
xice wojupi en ikiyedan yapi qehan, wata 
napsunpi qa wanji tanin xni, eya epe ci¬ 
qon, he nahaha axkatudan, Marpiya Wa¬ 
kan tatowapatanhan icimani ku unkan wa- 
takapsunpi qon, hen, taxkoju ekta, tanin 
xni qon iyeya. 

Wamdi wan oran oyakapi. —Winorinca 
wan cinca yamni wicayuha, unkan, toka- 
pa kin he witkotkoke rince ca he iyokihe 
kin, wacin ksapa tuka iapi okitpani icaga. 
Hena hokxidan nonpa kitannan tanka wi¬ 
cayuhe ca iyamni kin he hokxiyoqopa 
cistina keyapi. Hena yamni manin unpi 
qa tokiya iyayapi tanin xni qehan, kunku 
owicakide. Nom tokapi qon sakim iye- 
wicakiya tuka hakaktadan kin he e hece¬ 
rin tanin xni. Tokapaqon he wawiwan- 
gapi kex, witkotkoke nakax takudan tan¬ 
yan oyake xni tuka icunhan nina iratata 
qa xkehan keyapi. Unman, iapi okitpani 
qon he nihiciye rince, ca oran kin eciya- 
tanhan cante xice iyukcanpi tuka taku oya- 
kekta okihi xni qa hecen toketu tanin xni. 
Ihanranna unkan ake okidepi tuka icun¬ 
han, wamdi wan wiciwankam kinyan hi¬ 
yaya wanyakapi cor unman, hokxidan wit- 
kokoke ciqon he piya xkehe ca cante iyux 
kin rinca se oranyan; tuka unman qon 
atkuku hdus najin qa te howaya keyapi. 
Unkan he on hecen iyukcanpi;Wamdi wan 
hokxiyoqopa akiyahda nace,” iyukcanpi, 
qa wanna tokiya temya kicinpi keyapi. 

Waxicun wanji tohini wamdi horpi wan 
iyeye ca hokxiyoqopa tanin xni anpetu. 
qon, he ehan, en iyape yanka keyapi. 
Unkan inyun, wamdi qon he e, hokxiyo 
qopa yuha ku wanyake ca hokxiyopa ceya 
niyan keyapi. “Tokexta horpi akan iya- 
he cinhan, wancake mdutan qa okini ho¬ 
kxiyopa niwaye kta nace,’’ ecin eca, yu- 
tan qa wamdi kata iyeye rince, ca hok¬ 
xiyoqopa eyaku, qa hunku kicu keyapi. 
Wamdi oran oyakapi unkan hecen'oyaka- 
pi. Miniyowanca akotanhan makoce 
wan Switzeralnu, eciyapi kin hetu ke- 

yapi- _ 

Minixoxe Mdote, kin, en tanihan Peta¬ 
wata wan tanka napopa, unkan wicaxta ota 
tapi keya oyakapi; qa wata kin tanyan 
ruraga keyapi. Ijehan Peta wata napopa, 
qa wicaxta on tapi otanin. Petawata 
waxte, tuka wokokipe. 

Mazakaga, Ite rdordoka. eciyapi qon 
he cincaya wanji minin fa keyapi. 























T":K£ Dakota seism. 

Communications for the paper should he ad¬ 
dressed, postpaid, to the editor, Fort Snelling, or 
to R. D. Neill, St. Paul. 

Terms. —Fifty ceids a year, in advance. 
Printed at the office of the Minnesota Democrat. 

SAINT PAUL,, MIN., JUNE, 1852. 


For the Dakota Friend. 

Dakota Doctor. 

The Dakota doctors are called by 
their people, Weechatshah Wahkon, 
god men, or Wahpeeyahpee, renova¬ 
tors. 

It is believed that they have in their 
bodies animals which have strong jaws 
and great powers of suction, such as 
the lizzard, bullfrog, leech, tortoise, 
garter snake, &c. The owl some¬ 
times inspires them with his voice, 
and gives them songs. Some of them 
are believed to be inspired by the bird 
which they believe makes the thun¬ 
der; some by the Oanktay/tee, the god 
of the medicine dance; some by the 
grizzly bear, and others by a variety 
of animals and imaginary beings. If 
the doctors are long without practice, 
they say that the gods, animals, which 
are in them, become hungry, and rest¬ 
less, to the great inconvenience of the 
doctors. .To pacify them, the doc¬ 
tor sometimes bleeds some person, 
and drinks the blood; and it is said 
that they sometimes drink consider¬ 
able quantities of it. This proves to 
the people, that it is true that they 
, have gods in them; because it is tho’t 
that if they had not, the blood would 
sicken them, whereas it does not. 

These doctors do not pretend to 
cure diseases by the use of medicine, 
though they sometimes administer it. 
When they are going to operate on a 
sick man, they have him laid on a 
blanket on the ground, with his body 
naked. The doctor also generally 
strips off his clothes, except his 
breech-cloth, and singing, and per¬ 
forming a great many silly ceremo¬ 
nies; shaking his gourd-shell-rattle vi¬ 
olently, and making indescribable 
noises; gets down on his knees' by the 
side of the patient, and sucks with all 
his might along his belly. They say it 
is the animal which is in the doctor 
which sucks, and that he draws the 
disease out of the sick person. After 
* thus sucking two or three minutes, at 
the same time shaking the rattle, the 
doctor rises on to his feet, apparent¬ 
ly in great agony. He groans, and 
stamps and strikes his own sides, and 
then takes a dish of water, and hold¬ 
ing his mouth in the water, bubbles 
and sings. Thus the god which has 
drawn "the disease from the patient 
deposits it in the dish. They believe 
that the spirits of animals cause the 
sickness, and while the doctor is per¬ 
forming his services, he can see the 
spirit rush in the lodge and lay hold 
of the sick man. When this is the 
ease, he makes an image of the ani¬ 
mal whose spirit he saw, and has it 
«hot by two, three or four persons in 
quick succession, and the instant this 
is done, the god which is in the doc¬ 
tor, lays hold of the spirit of the im¬ 
age wliich has been shot, and kills it. 
The sick man then soon begins to 
feel better, if another spirit does not 
appear to affect him, which is often 
the case. They sometimes come one 
after another, till they weary out the 
doctor, and another is called. Some¬ 
times the doctor is not able to cope 
•vr ith the spirit, and then the patient 
dies, if they cannot find a practition¬ 


er who is more powerful. If the doc¬ 
tors are not properly respected, and 
remunerated for their services, they 
do not try to drive away the spirit 
which inflicts the disease, and let 
the patient die. It is believed also, 
that they can inflict diseases them¬ 
selves, and kill people by a supernat¬ 
ural influence. One of them told the 
writer a few days ago, that if a per¬ 
son did not respect the Wahpeeyah¬ 
pee, it was only necessary for them 
to meet, and silently will his death, 
and he would die. He said also, that 
where they killed one, they cut off 
the tip of his tongue, and preserved 
it as a memento. The people are 
much afraid of these doctors, and 
when they are sick will give all they 
possess to obtain their aid. They are 
always treated with the greatest re¬ 
spect, and furnished with the best of 
everything. There are from live to 
twenty-five of them at each of the 
villages; and to a very great extent, 
control the affairs of the Indians.— 
Almost all of them are opposed to ed¬ 
ucation, Christianity, and everything 
which tends to open the eyes of the pe- 
ple whom they deceive. They are not 
only useless, but they are a decided 
curse to their people, and the sick 
probably suffer more directly from 
their professional treatment than they 
do from disease; and in very many 
cases, persons die in their hands who 
would have recovered without them. 

Sometimes the calling of a doctor 
to see a sick person is attended with 
a good deal of foolish ceremony. — 
There are four ways to call a doctor. 

1. A person goes from the lodge of 
the sick man carrying a little bell in 
his hand, and rattles it while he walks 
around the lodge where the doctor is, 
and then as he returns the latter fol¬ 
lows him. 

2. A person carries a pipe to the 
lodge where the doctor is, which he 
enters; and after presenting the piper 
to him, he lays his hands on his head 
and wails. The doctor then follows 
him to the lodge of the sufferer. 

3. The person sent strips himself 
for running, retaining only his breech 
cloth; and carrying a bell, he enters 
the lodge, and without further cere¬ 
mony, strikes the professional man with 
his foot,‘jingles his bell, and suddenly 
issuing from the lodge, runs with all 
his might for the ^ick man’s lodge, 
with the doctor at his heels. If the 
latter overtakes and kicks him before 
he reaches the lodge, he does not pro¬ 
ceed any farther, but returns home. 
Another person is then dispatched for 
him; and it is not till one is sent who 
is too swift for him, that the doctor’s 
services can be secured. A case of 
this kind occurred at Lac-qui Paule, 
a few years ago, and it was not till 
three or four persons had been sent, 
that they succeeded. Toonkon Wee- 
chashtah, who has since been killed by 
lightning, was the successful messen- 
ger. 

4. The most common method of se¬ 
curing the services of a Dakota doc¬ 
tor, however, is to send him the pay 
in advance , just as newspaper pub¬ 
lishers like to have subserbers do by 
them. Calling a doctor, is termed 
chandoohoopah ahyahpee —carrying 
the pipe. 

Dakota Sin. —It is a sin for a Da¬ 
kota man to wear a woman’s mocca¬ 
sins. It is a sin for a woman to smoke 
through a black pipe stem. It is a 
sin for some men to smoke through 


any other than a black pipe stem; that 
is, it is a sin for them 5 to smoke thro’ 
a pipe stem through which a woman 
may smoke. Biue-Thunder, a Da¬ 
kota, who died at Oak Grove a few 
years ago, was one of them. On an 
occasion,'when he was intoxicated, he 
was 'inadvertently guilty of this sin, 
when his lips became sore, and nev¬ 
er after healed. It is a sin for some 
of the men to eat the head of an ani¬ 
mal which they kill themselves; oth¬ 
ers, the heart; others, the breast; oth¬ 
ers, the right wing, or right arm, &c., 
&c. After they have killed an enemy 
they may eat without sin. It is a sin 
to throw gun powder on the fire. It 
is a sin for a woman, on certain oc¬ 
casions, to use fire taken from an In¬ 
dian’s lodge fire; it must be procured 
from a flint and steel. It is a sin to 
fail to eat all that is placed in one’s dish 
at a medicine feast. It is a sin to un¬ 
dervalue a wakan, or medicine man. 

Idolatry the same East and West. 

The two most repectable and pow¬ 
erful of the gods which the Dakotas 
worship, are the Oanktay-Aee, and 
the Wah-keen-yan. The former, the 
medicine or wahkon men, say, is 
shaped like an ox, and can extend 
his tail so as to reach the clouds in 
an instant. He resides in the water; 
and when a person is drowned the 
Indians believe that this god took 
him. He feeds on the soul. They 
believe that the OanktayAee destroy¬ 
ed the Rev. Mr. Hopkins, of the Da¬ 
kota mission, who was drowned in 
the Minnesota (St. Peters) river, be¬ 
cause he spake against this god in his 
preaching. They offer a great many j 
sacrifices to him, which consist of 
dogs, the down of the female of the 
swan and goose, reddened by vermil¬ 
ion, tobacco, &c. They often make a 
great dance to his honor, which is 
very costly; and also feasts. Pie is 
the god of medicinal herbs; and earth 
paints which belong to him, are rub¬ 
bed on the body of the warrior often 
when he is going to attack the ene¬ 
my, which serve as an amulet. — 
These gods increase as animals do, 
and are sometimes killed by the Wah- 
keen-yan. The fossil remains of the 
Mastodon, which the Indians find on 
the prairies, they believe to be the 
bones of the OankteyAee, and won¬ 
derfully efficacious as a medicine.— 
The Wah-keen-yan, the Indians be¬ 
lieve to be a great bird, which makes 
the noise we call thunder, by means 
of his wings. He is the god of the 
War-prophets, and is mnch venera¬ 
ted by all the Dakotas. When one 
is killed by lightning, they think this 
god killed him because he had neg¬ 
lected some duty which he owed this 
god. He is the enemy of the Oank¬ 
teyAee, and sometimes kills one.— 
When the lightning strikes the ground 
the Indians believe that the Oanktey¬ 
Aee was near the surface, and that 
the Wah-keen-yan shot at him with 
his toanwan. When there is a flood, 
they think the Wah-keen-yan shot 
through the earth, and let up the wa¬ 
ter, which they suppose is under it. 
The writer of the following, which is 
taken from the Youth’s Dayspring, 
speaks of the great blindness of the 
miserable Hindoo, who worships the 
crocodile; but which is the more to 
be pitied, the Hindoo, or the Dakota? 
One Worships what he sees to exist 
in the form of an animal, and the oth¬ 
er that which has no existence ex¬ 
cept in his imagination. 


“ About nine miles from Kurachi, 
in Sinde, at a place called Magar Pir, 
there is a pond about fifteen yards 
square, full of crocodiles. It is said 
by some that there are as many as 
two hundred of these animals in this 
pond, although the people in charge 
of it say that there are only seventy- 
five. The monsters are of all ages 
and sizes, from some a month old and 
a span long, to the patriarch, as he 
is termed by some, Mor Shaeb, who 
is very, very old, and drags with him 
an ugly and uncouth carcass of elev¬ 
en feet. They seem quite tame, as 
they allow any one to lay hold of their 
tails, and to poke them up with sticks. 
Mor Shaeb can open his jaws a foot 
and a half wide, and then he hisses 
and blows like a pair of smith’s bel¬ 
lows. Sometimes he fights dreadful¬ 
ly with another crocodile in the pond. 
Now, who could imagine that the 
poor, ignorant Hindoos, blinded and 
ignorant as we know them to be, 
could be so debased and “ without 
understanding,” as to worship this 
monster! Yet such is the case; he is 
marked with red lead, and actually 
worshiped, reverenced, adored, pray¬ 
ed to, by the benighted and degraded 

Hindoos !—Bombay Miss. Her. 

_ • 

HorseTiiieves. —By a late arrival from 
the prairies news is brought that a party 
of six Dakota men, of the prairies, lately 
made a trip to the Missouri river to steal 
horses. They succeeded in their enter¬ 
prise, but while on their way back, in mak¬ 
ing the division of the stolen property, 
one of the party became dissatisfied, and it 
is said, that one night after they had en¬ 
camped, and his companions were all 
asleep, he took possession of all their guns, 
and having thus deprived them of their 
means of defence, shot the whole compa¬ 
ny with their own guns, and taking the 
horses proceeded on his journey toward 
the village. It happened that one of the 
sufferers not being mortally wounded after 
a time revived and followed the track of 
the murderer, and overtook him at the 
next encampment. He then divided the 
horses with him on condition that when 
they arrived at the village he would testi¬ 
fy that they had been attacked by an en¬ 
emy and all killed but themselves 
They continued their homeward march 
another day. During the night he again 
shot his companion, and supposing him 
to be dead, returned to the village with 
his horses, and reported that in getting 
possession of the horses, they had been 
attacked by the owners and he had es¬ 
caped alone with the property. 

Soon after, the man, last supposed to 
be murdered, arrived at the village of 
Thunder Face, and revealed the whole 
affair which soon came to the ears of the 
murderer. He fled, but the enraged 
friends of his victims, it is said are pur¬ 
suing him and will kill him. 

Romance of Missionary 
Life. 

In the early days of an tydian mis¬ 
sion, in acquiring that knowledge of 
the character, language, customs, 
&c., of the Indians, whioh is necessa¬ 
ry to qualify one to labor efficiently 
in this department of Christian enter¬ 
prise, some of its members occasion¬ 
ally spend a few days or weeks, in 
the wandering Indian’s teepee, by 
which means they become experi- 



























mentally acquainted with the every 
day life of the savage in his wigwam. 

On Monday morning, April 1, 1838, 

P-- started from Speaking lake, in 

company with a few Indian families, 
with a blanket on his shoulder, to 
spend a few weeks in the camp.— 
The party ascended the Spirit Bank 
river towards the “Forks,” to join oth¬ 
ers, who were hunting in that direc¬ 
tion. At night they lay down empty, 
as Indians say, when they have taken 
no game during the day for supper, 
and slumbered on the bank of the riv¬ 
er, under the broad blue sky. P., 
however, had brought a little food, 
which he shared with them. Gener¬ 
osity is a necessary virtue in an In¬ 
dian camp. At nine o’clock next 
morning, they reached a streamlet 
which might ordinarily be crossed at 
a step, but now, swollen by late rains 
and melting snow, was a formidable 
river. Each waiting for the other to 
lead the way, the Indians smoked 
and contrived, and hesitated, and 
smoked again. The water was cold, 
and came up about to the shoulders of 
a six foot man; and it was not a little 
amusing, finally, to see the younger 
wife of He-grew-on-the-Wind, cling 
her copper-colored arms around his 
savage neck, as he tugged her across, 
both nearly buried in the water.— 
She was too short to carry herself 
over. The baggage, which was sup¬ 
ported on the head, and steadied by 
the hands, being all carried over dry, 
and the water duly rung from the 
clothes, the party resumed their 
march, Indian file, along the narrow 
trail. The Spirit Bank at the “Fork” 
was full to overflowing; and the af¬ 
ternoon was consumed in crossing 
over in a little canoe which belonged 
t® Round Wind, whose teepee stood 
on the opposite bank. Fifteen, be¬ 
sides unnumbered dogs, lodged with 
Round Wind that night, whose tee¬ 
pee was about twelve feet in diame¬ 
ter, and circular, with a fire in the 
centre, and contained all the furni¬ 
ture and baggage of the family. It 
was not strange that an unlucky dog 
or two should get hoisted into the fire 
by the careless move of the feet of 
such a sleeping crowd; and blankets 
singed by the coals which they scat¬ 
tered over the teepee, in their efforts 
to extricate themselves from their 
burning bed. At this place, He-talks- 
with-the-Eagle made a little canoe 
in which to hunt muskrats, which de¬ 
tained them two days. In the eve¬ 
ning of the first day of canoe making, 
llis-scarlet-People, now chief of 
Crow’s band, with his wife, Sparkling 
Iron, brought home about half a 
bushel of little tortoises, which they 
had found suning, themselves along 
the shores of the river and lakes.— 
Another brought in an otter, and an¬ 
other a crane and two or three ducks; 
and from these supper and breakfast 
had of necessity to be supplied. It 
was somewhat painful to one not ac¬ 
customed to such an operation, to see 
the tortoises cooked alive. They 
were placed in a large kettle of wa¬ 
ter and suspended over the fire. At 
first they •seemed to be well enough 
contented, but as the heat approach¬ 
ed the boiling point, they became 
restless; and it was sport to the In¬ 
dians, great and small, to beat them 
back as they exerted themselves to 
escape over the sides of the kettle, 
provoking the expression of consider¬ 
able Indian wif. The life was finally 


boiled out of the poor animals, and 
they were served up in wooden dish¬ 
es, with the water in which they had 
been scalded to death, for broth.— 
Round Wind’s wife, who was mistress 
of the teepee, and exceedingly re¬ 
spectful to her missionary guest, took 
particular care to wipe out his dish, 
first with a wisp of dry grass taken 
from under the mat on which she sat, 
and slept, and afterwards with the 
corner of her short gown, which she 
had worn night and day since au¬ 
tumn, and placing in it a tortoise and 
some broth, set it before him. The 
pity already excited, and other cir¬ 
cumstances, took off the edge of the 
appetite, however keen it might oth¬ 
erwise have been. The canoe be¬ 
ing finished, He-talks-with-the-Eagle, 
wife, and P., setoff up the left branch 
ot the Spirit Bank, to go to a place 
fifteen miles distant, called by In¬ 
dians A-naptan-broke-the-gun, where 
were encamped six teepees of Indi¬ 
ans. It was now Friday', and the three 
slept on a little hill, covered with 
oak, after supper on a goose, the en¬ 
trails of which, according to Indian 
custom, were roasted on the coals 
and eaten, while the goose was boil¬ 
ing. Saturday morning, after break¬ 
fasting on what remained from sup¬ 
per, they continued their march, and 
reached the camp early, the end of a 
“weary week.” The teepees were 
erected on the shore of a lake border¬ 
ed with wood; and the surrounding 
country is rich, well wooded, and 
watered with lakes. Sunday morn¬ 
ing Iron Heart was dispatched to the 
“Forks,” to borrow Round Wind’s 
horse for the purpose of hauling a ca¬ 
noe from the lake to the river. From 
this time food grew very scarce; the 
lakes froze over and the ducks disap¬ 
peared. To-day (Sunday) P. break¬ 
fasted on a muskrat, and the Indians 
moved, leaving him behind to rejoin 
them next day. From Monday till 
Thursday evening, no food was seen in 
the teepee of Cloud Man, whose gnest 
P. was, except one duck, a few ground 
nuts, and some dead fish, which the 
women gathered up on the lake shore, 
and which the Indians said were 
good. So does the buzzard relish his 
supper. What creatures of habit ! A 
white man can’t eat fish which died 
in the winter, and floated ashore in the 
spring, and are boilled without dress¬ 
ing, simply because he dislikes their 
looks and flavor! Thursday, three 
of the teepees moved to the river, 
and Iron Heart returned with the 
horse, accompanied by Round Wind. 
Red Fisher’s son killed a goose. All 
the men, seven in number, supped on 
the goose. The best meal since the 
muskrat, Sunday. Friday morning 
all the Indians of the camp went oft' 
early to hunt, fasting, which fast 
would of necessity be prolonged till 
they returned, at least, except Round 
Wind, who went for the canoe, which 
had been left at the lake the day be¬ 
fore. He soon returned without it, 
bringing the melancholy tidings, that 
Hole-in-the-Day, an Ojibwa chief, had 
murdered, during the night, all tuose 
who bad been left behind when they 
moved Thursday. P., accompanied 
by Round Wind, hastened to the 
place, where lay scattered the hash¬ 
ed and mangled bodies of his com¬ 
panions of the morning previous.— 
They dug a hole in the earth, in 
which, with feelings better thought 
of than expressed, they packed the 


bodies, limbs, and severed heads of 
the dead, eleven in number, and hast¬ 
ily covering them with their buffalo 
skin teepee, returned to the camp at 
noon. The tents were already struck, 
and everything in readiness to start 
for the “Forks,” on the way to the 
village at Speaking Lake. After 
breakfasting on a boiled goose egg, 
which had been kindly preserved for 
him, P. was ordered by Round Wind 
to mount his horse and follow him to 
the “Forks,” where he would cross 
the Spirit Bank, and from there re¬ 
turn on foot, in all haste, to the sta¬ 
tion, which he was quite willing to 
do. That night, it being Friday, at 
sunset, P. forded the stream over 
which He-grew-on-the-Wind had car¬ 
ried his wife the week before, and then 
lay down, without supper or fire, and 
spent the night. Dreaming, under 
such circumstances, was quite out of 
the question. Saturday at noon, he 
breakfasted at home, after two “wea¬ 
ry weeks” of missionary labor, en¬ 
riched with a variety of experience 
of Indian savage life in the wigwam. 

Family Difficulty.— A few days 
since, one of the soldiers of Crow’s 
band, who had two wives to share his 
affections, brought home a third from 
Six’s village. This act of the husband 
naturally excited a feeling of jealousy 
and discord in the family, which re¬ 
sulted in abusive language, hair-pul¬ 
ling and blows among the rivals, in 
which the mother of the soldier parti¬ 
cipated. The latter received a blow 
on the head from an ax, given by one 
of her dear daughters-in-law, which 
it was thought for a time would prove 
fatal. Polygamy is a fruitful source 
of trouble to some of the Dakotas. 

(For the Dakota Friend.) 

The Law inaRes the ©aircr- 
e!Ece. 

It is often asked, why Indians do 
not go to work, build themselves hou¬ 
ses, and acquire property like other 
men? Many think there is something 
very mysterious in the fact that Irish, 
Germans, French and Chinese thrive, 
and seem to acquire new energy, as 
well as property, as soon as they en¬ 
ter our country, and become subject 
to its laws, while contact with the Big 
Knives is the home of the Indians, 
even where their lands are fairly pur¬ 
chased, and large sums of money are 
expended for their benefit. 

Some have said that it is owing to 
their deficiency of mechanical talent, 
others to incurable laziness; others to 
an excessive fondness of intoxicating 
drinks, and many think they loose the 
gordion knot by asserting that they 
are a race doomed to destruction. 
But do not our laws make the differ¬ 
ence ? Those laws give to the im¬ 
migrant from Europe, or Asia, as soon 
as he lands on our shores, the same 
protection both of person and proper¬ 
ty; which they give to the most fa¬ 
vored citizen. They offer him the 
same inducements, to be virtuous, in¬ 
dustrious, and economical, which are 
offered to the descendants of the Pu¬ 
ritans, who*came over in the May 
Flower. His children may rise to fill 
the highest offices in the country. 

Not so with the Indian. He is an 
outlaw in the land of his birth, amid 
the graves of his fathers. The laws 
for his benefit, however well inten¬ 
ded, are all unequal laws, and while 
seeming to give him special protec¬ 
tion, give him none. If his wife, child 


or brother is murdered, our laws af¬ 
ford him no redress. Since I have 
lived in this territory I have heard of 
the murder of not less than fifty Indi¬ 
ans, probaly more than one hundred. 
Some of the murderers were white 
men, but most of them Indians. In 
most cases there has been no doubt, 
or dispute about who was the mur¬ 
derer; but in no case has he been 
punished by a regular process of law. 
If the relatives of the murdered men 
are more numerous, and powerful, 
than those of the murderer, they may 
kill him, or some of his relatives; oth¬ 
erwise they endeavor to appease him 
and escape further injuries, by pres¬ 
ents of such things as they value 
most. 

Whatever property he may acquire, 
more than is possessed by his neigh¬ 
bors generally, is at the mercy of the 
most greedy, and envious among 
them. To illustrate this I will tell 
one case of many which might be 
told. 6 

The Indian Agent at Fort Snelling, 
having exhorted the Dakotas to go to 
work and live like white men, one of 
the Kaposia band determined to try to 
lollow his advice. Having a pony he 
borrowed tools and constructed a neat 
little sled on which he hauled his fire 
wood and occasionally getting on it 
with his wife and child, took a ride to 
White Rock or Mendota; Some of 
the white men commended him; but 
his Democratic neighbors, like their 
brethren the Red" Republicans of 
France, did not like to see one of 
their number crawling up above his 
fellows, and to show their disapproba¬ 
tion killed his dog; which was as 
much valued by him as a horse is by 
most white men. He did not take 
the hint but continued to haul his fire 
wood till they killed his horse also. 
The man who did the deed, did not 
find it convenient or think it necessa¬ 
ry for witnesses to see him shoot th« 
horse, but boasted of what he had 
done. 

The loser of the horse had under¬ 
stood the Agent to say, that when pay 
day came, matters of this kind should 
be righted, by paying the injured par¬ 
ty the value ol the property destroyed, 
from the annuities coming to the crim¬ 
inal. Accordingly when a payment 
was about to be made, he went to the 
Agent, and requested pay for hi» 
horse. The Agent was disposed to do 
what was right in the case. Persons 
who had heard the culprit boasting of 
killing the horse were present, one of 
them generally considered the most 
reliable man in the village; but tiler* 
is no law to compel them to give tes¬ 
timony in favor of their own people, 
and they did not choose to risk their 
own horses, dogs or tents by aiding 
another to get pay for his. All th* 
man got for his horse, was the lesson, 
not a very pleasant one, that though 
he may work like a White man, lie 
must live like his Red Republican 
neighbors. 

When we can find White men living 
economically and laboring industri¬ 
ously without any prospect of remu¬ 
neration, we will think there is some¬ 
thing mysterious in the fact that Red 
men will not do so. Till then we will 
say the l aw makes the difference. 

If we follow our convictions, we may 
have the smile of a friend, or incur tht 
sneer of a fool, yet it is tolly to retain the 
former by the sacrifice of our convictions, 
and the latter, should be beneath the notice- 
of a man of conscientious virtue. 






















\ 




m 



TH 

E DAKOTA F 

FUOiD. 


PUBLISHED MONTHLY BY THE DAKOTA MISSION.—G. H. POND, EDITOR. 


VOL. II. S' 

r. 

PAUL. MINNESOTA TERRITORY, . 

JULY, 1852. NO. VII. • 


Iimiija Skailau, Wi, ici 7 , 1 852 

Ifffathew Chapter 51. 

1. Jesus waonspewicakiya alienonpapi, 
<qon, wahokonwicakiye ayaxtan qehan 
hetanhan ye, ca otonvve tawapi kin ece- 
kcen waonspe kiye, ca wavvahokonkiya. 

2. Jan wicakaxkapi tipi kin en, Jesus 
oran oyakapi naron, qa iye waonspe wi- 
cakiye cin etanhan nom ekta yewicaxi, 
qa heya. 

3. Tuwe u kte ciqon he niye, qa ix 
wanji tokeca unkapepi kta he? 

4. Unkan Jesus ayupte c a hewicakiya, 
Hdapi qa taku wandakapi, qa taku naya- 
ronpi kin hena Jan okiyaka po. 

5. Ixtagongapi kin wawanyakapi, hu- 
xtepi kin ix manipi qa lepros ececapi kin 
hena wicayuskapi, nogetpapi kin hena 
wanaronpi; qa ?api kin kinipi, qa warpa- 
nicapi kin hena wootanin waxte naron- 
wicayapi. 

6. Q,a tuwe iwartemada xni xni kinhan 
he yuwaxtepi ce, eya po, eya. 

7. Hena kihdapi unkan Jesus Jan ke, 
ra. wicota kin hewicakiya. Rewotahedan 
ekta yaipi qon, he taku wanyag yaipi he? 
Cedi tate kakuhuze cin heca wanyag 
yaipi ? 

8. Tuka taku e wanyag yaipi? Wi- 
caxta wokoyake panpanna un wan wan¬ 
yag yaipi ? Wokoyake panpanna unpi kin 
hena wicaxtayatapi tipi kin ohna unpi 
ece. 

9. Tuka taku wanyag yaipi he ? Wa- 
ayala heca wanyag yaipi ? Han, waayata 
wan iyakapa wanyag yaipi. 

10. “Wahoxiye mitawa, nitokam ye 
waxi, qa iye nitokam nitacauku kin nici 
yuvviyeya kta ce,” wowapi en kagapi qon, 
he he Jan ee. 

11. Wowicake eciyatanhan hecici- 
yapi, Winorinca etanhan icagapi kin tu- 
wedan Jan iyakapa xni; tuka marpiya wi- 
coun kin ekta tukte iyotan cistinan exta, 
he Jan iyakapa, 

12. Jan baptem wicaqu kin, ta anpetu 
kin hetanhan dehanyan, marpiya wicoun 
kin yuinarniyan, qa tuwe awicakehan ki- 
tan kinhan okihi kta. 

13. Jan hi xni qon, hehanyan waaya- 
tapi qa wokicunze kin hena owasin yu- 
hapi. 

14. Q,a wicayadapi kinhan, Ediya hi 
kte ciqon, he Jan ee. 

15. Tuwe noge winaron yukan hecin- 
han he naron kta. 

16. Tuka wicoicage kin de taku 
imdacin kta? Xiceca tiyotahedan iyo- 


tankahan yankapi, qa omtupi kin hena 
wicakipanpi. 

17. Qa heyapi, cotanka unniciyajopi 
tuka wayacipi xni, waxinunnicihdapi tu¬ 
ka yaceyapi xni, evvicakiyapi kin he im¬ 
dacin. 

18. Jan wote xni, qa wayatke xni hi, 
unkan, Wakanxica yuha ce eyapi. 

19. Wicaxta cihintku kin wote ca wa- 
yatkan hi unkan, Inyun, wicaxta wotesa, 
qa minixa yatkesa—Wamnayanpi qa oran 
wicaxta xni kin henae ohanhdewicaya ce, 
eciyapi. Tuka Wicoksapi, cinca kin ya- 
waxtepi. 

23. Unkan hehan otonwe tona en ta¬ 
ku wakankan econ kin hena toranpi iyo- 
peiciyapi xni kin on wicaba, qa heya, 

21. Korazin qa Betsaida woteri inici- 
hanpi! Wicoran wakankan niyen econpi 
kin, hena Turos qa Sidon en iyecen econ¬ 
pi, uukanx canrota ehna iyotankahan, 
toranpi iyopeiciya yankapi kta tuka. 

22. Tuka heciciyapi, Wayacopi an¬ 
petu kin he en nix teriya nicakijapi kte 
cin hena anaptecapi kta ce. 

23. Qa niye Kapenaum, marpiya he¬ 
hanyan enihdepi kin, wakanxica ti kin 
hehanyan yuhukun erpeniyanpi kta; wi¬ 
coran wakan niyen econpi kin, eex hena 
Sodom en econpi unkanx otonwe kin he 
naharin ecen he kta tuka. 

24. Heciciyapi ce, Wayacopi anpetu 
kin en, kakixniyanpi kte cin, hena ex 
napten kakijapi kta. 

25. Hehan Jesus heya, Ate marpiya 
ekta qa inaka akan Initancan kin, taku 
kin dena wicaxta ksapeca, qa wokarniga- 
pi kin hena anawicayakirbe ca hokxiyoqo- 
pa eex sdonye wicayakiye cin he pidama- 
yakiye. 

26. Han, hecen Ate iyonicipi kin on 
hecetu nunwe. 

27. Taku owasin Ateyuhemakiye, ca 
Cinhintkuyapi kin tuwedan sdonce xni, 
Ateyapi ecedan: qa Ateyapi kin tuwedan 
sdonce xni, cihintkuyapi ixnanan Cihin- 
tkuyapi kin, tuwe sdonyekiye cin, he na- 
kun Ateyapi kin sdonca. 

28. En mau po, tona iyotanhaniyeya- 
kiyapi qa waduxakapi kin, qa oziiciyapi 
cicupi kta. 

29. Wicin mitawa kin icupi, qa mita- 
woonspe kinonspepo—miye wamarbake, 
ca micante waranran icidaxni—hecen ni- 
tawacinpi kin wooziiciye iyeyapi kta. 

30. Wicin mitawa kin unpi waxteke, 
ca mitawaqin kin kapojedan. 

Tarinwanuyanpi bin kin on wokoyake 
coza kagapi. 


Aberain ake Oyakapi. 

Aberam tawicu Sarah eciyapi kin, he 
kici Qanan makoce kin en un, qa tipi- 
kceka oti. Cinca nicapi, qa wanna sakim 
kanpi.—Wicakin waniyetu opawinge iki- 
yedan, qa winyan kin ix waniyetu wikce- 
mna napciwanca ecetu. Unkan rtayetu 
wan Jehowa Aberam okiye, ca heciya; 
“Tankan inajin, qa wankan itoheya eton- 
wan wo.” 

Wicanrpi ota hiyeye cin hena wanyake 
kta on heciya. Unkan ake heciya; “He¬ 
na yawapica xni kin enitanhan icagapi 
kte cin he iye nakecapi kta ce, qa Qanan 
oyate kin dena tokan iyayewicakiyapi kta 
ce,” eya. Aberam cinca wanjidan kax 
yuhe xni tuka Jehowa oie kin wicada 
qa awacin un. Jehowa token eye cin 
owasin wicaka ece; tohini taku eye, 
ca hehan hinahankaha econ xni wa- 
nice cin, on etanhan Aberam oie kin 
owasin awicakehan wicada. Ecin wicada 
ktaiyececa. Iho hena hecetu. 

Unkan hehan ake iyohakam, Aberam 
can wan ihukuya ti, unkan anpetu maxte. 
Wanna wiyotanhan hehan, tiyopa ohna 
iyotankahan yanka cor, inyun, wicaxta 
yamni hen upi wanwicayake ca inyang 
ye, ca itkowicakipe ca wicitokam makata 
erpeiciye, ca wanji heciya; “Mayuhe cin, 
ceciciya ce, wati kin en u, qa oziiciya 
qa mini ito awaku, qa on siha yahduja- 
japi, qa.taku cistina ito yatapi, qa hehan 
hinahankaha, tokiya dapi kin katinyan 
ekta dapi kta ce,” eva. Unkan ecen 
econpi kta keyapi. Hena wicaxta kin 
hecapi xni extanhan Aberam sdonye xni 
nace. Wahoxiye—wakan, marpiya ekta 
unpi kin hecapi qa Jehowa etanhan Abe¬ 
ram wahoxi kahipi. Jehowa cin eca hena 
inaka kin de ekta wahoxi uwicaxi ece. 
Hececa nakax 1 Vahoxiye-wakan ewicaki- 
pi. Iho hecen tipi itankan canhanzi kin 
en iyotankapi. Sarah, Aberam tawicu 
qon icunhan timahen yanka, unkan Abe¬ 
ram heciya; “Aguyapi mdu etanhan icu, 
qa kohanna aguyapi kage ca xpanyan 
wo,” eye, ca hehan Aberam iyaye, ca 
ptejincadan cepa wan icu, qa ookiye wi- 
cayuhe cin kte wicaxi qa cansanse 
xpanye wicaxi. Owasin wanna yuxtanpi 
qehan, Aberam pteasanpi onge, qa ptea- 
sanpi ihdi onge qa aguyapi, ptejincadan 
ko nakaha xpanyanpi qon, hena an, qa 
can ohanzi kin en ewicakihde. Unkan 
wicaxta yamni qon wotapi, qa Aberam 
wicicuom najinhan najin. Wotapi icun¬ 
han, Aberam heciyapi; “Nitawin, Sarah 
tukten yanka he ?” eyapi “Timahen yan¬ 


ka ce,” eya. “Sara cinca wica wanji 
yuhe kta ce,” wanji hehan eya., Heye cin, 
Sarah nakiron unkan, “VVanna makan 
rinca,” ecin, qa wicada xni, qa narmana 
ira. 

Unkan, “Tokeca ce on Sara ira he ?” 
Wahoxiye-wakan kin wanji eya. Sarah 
lie nakiron, qa kowicakipe, ca anakirbe, 
ca “Iwara xni ce,” eya. 

Unkan wicaxta yamnipi qon hehan na¬ 
jin hiyayapi, qa etoopteya yapi. Aberam 
nakun axkayedan om i, qa hehan hdicu. 

Iho, hetanhan iwaniyetu unkan, Sarah 
cinca wica wanji yuha. Caxtonpi unkan 
Isak eya cajeyatapi. Isak hokxidan wa- 
xte qa Jehowa cantekiya. Aberam Sarah 
kici hokxidan waxte kidapi rinca. Iho 
hecen Jehowa oie kin hduecetu. Hena 
wanna kanpi qa cinca nicapi tuka hokxi¬ 
dan wan yuhapi kta ewicakiya unkan 
iyecetu. Jehowa tokar Aberam heciye 
ciqon, hehan wancake wicada qa hecen 
Jehowa iyokipi qa waxte daka. Sarah e 
tokar wicada xni tuka ix eya, ocim wica¬ 
da. Jehowa ohini ie wicake ca tuwedan 
hnaye xni. Taku eya owasin owotanna 
qa iyecetu. V owapi wakan kin he tawa. 
Wicaxta akantu kin owasin wicaki- 
cage ca owasin onspeiciciye wicaxi. He 
aktapi xni ehantanhan takudan ontanyan 
unpi kte xni. Ito, Jehowa, Aberam Wa- 
kantanka tawa kin he cekiye, ca tawa- 
kunze opa wo. Waxte sdonyakiye kta. 

Tipi wan ide oyakapi: —New Fork o- 
tonwe kin en, tanihan tipi wan tanka rinca 
ide, qa tanyan rurnaga keyapi. Tipi kin. 
owanyeye icitakihna wikcemna hehan 
wankantu keyapi. Wicaxta wan Swift 
eciyapi, he tawa, qa mazaska kektopa- 
winge ece opawinge zaptan ($539,060) 
kiwanica keyapi. 

Tipi wan rurnaga: —Unkan tehan 
sdotkiyapi xni. Wanhdakapi qa iyayapi 
tuka wicinyanna wan sonkakudan kici 
toka hdicupi xni qa koya rurnagapi keyapi. 

Waxicun kiciktepi :—Waxicun wan 
cihintku kici kicige ca hokxidan kin at- 
kuku can on ape ca hecerin kte. Hena 
sakim mini wakan yatkanpi sa, qa wi- 
tkopi icunhan heconpi keyapi. Miniwa- 
kan wokokipe rinca. 

Petawata. —Rara wakpa oltaryeye cin 
ohna petawata opawinge xakpe keyapi. 
Hena mazaska iyawapi ehan woyawa 
tanka ake xakpe ($16,000,000,) qa taku 
ohna hna ayapi ece kin, on waniyetu ivo- 
hi mazaska woyawa tanka opawinge non- 
pa sam iyeya keyapi. 














































































































— 



cicaxdapi kta nace epca, tuka wanna upi 
kte xni iwahdukcan ce. Hpwo, hena 
kexta, unkiyex hanrana unhdaxda kta 
ce,” eya niyan naronpi lccyapi. 
j Hunkupi hdi qehan, ake okiyakapi. 
i Unkan hehan heya; “Ihun cinx, unkiya- 
yapi kta. I//e rinca hdaxdapi kta keyapi 
j ehantanhan wicakapi kta ce,” eye ca iya- 
yapi keyapi. 

Iho he token kapi hecinhan he iyukcan 
i wo ito. 

(Dakota wanji wowapi kin de kaga.) 

Waxicuai kin Wakanpi ke¬ 
yapi. 

Dakota kin hunr heyapi: “Waxicun 
j kin hena oran otapi tuka takomni wakan¬ 
pi nakaex hececa ce,” eyapi. “Imnija 
kaex, yumdecapi, qa tukten nom yamni, 

M n a j a kagapi, ! >’ ak ° n P‘ eca ’ ca,1 P aksa ota ka 3 a P'>H a ma ' 

.. • t . ka km ix yumdu erpeya yakonpi ce, 

Mimyowanca akotanhan makoce wan Africa eya caje yatapi kin he wanna na- e y a pj. Tuka tom heyapi kin hena tan- 
varonpi. He makoce kata, qa woteca wanjikxi tankinkinyan rinca. Wanji mnaja VPr iyukcanpi xni, nace epca. Maka 
eciyapi. Maka ak.an woteca yakonpi kin, he ixnana waxaka keyapi. Iho he on akau oyate hiyeye cin owasin, Waxicun, 
innaja kin wahutopa en ixnana wicaxtayatapi yawapi. Pa kin tanka rince ca ce- q a Ikcewicaxta ocaje toktokeca, liena 
nupa vvaxake rinca, cuwi tanka qa wohitike rinca keyapi. C in eca tatanka xu- owasin cante wanjidan yuhapi, qatawacin 
k tank a ko yafa okihi. Wanji ptewanuyanpi wan iyarpaye ca taku xni se, yapa ahda wanjidan yuhapi, qa nagi wanjidan yuhapi. 
wanyakapi oyakapi. Wanji tokeca ptewanuyanpi wan, ocowasin yapa akiyahda; Hena owasin ceji wanjidan yuhapi, tuka 
unkan wiyotanhan hehanyan xuktanka akan yotang kuwapi tuka hecerin okihipi c jj e oze | ; j n e toktokeca yuhapi. Tuka 
xni keyapi. hena tuwedan wakan xni. Wicaxta ina- 

- - - - — - - ■ = ! ka akan onpi kin he wicawake. Tuwe 

W' BCOWOVJlJiC ©vakapn. wanna ecewawakta, qa ecedan onmaspe,! wa kan unkanx, fe xni on nace, qa tokiya 
Wicarinca wanji takojatpaku ota yuha mihihna micinca ko yukan hena eiliawa- y azan exta, asniciya okiki kta tuka. He-| 
unkan wohdake xipi ece. Wanji, “Hi- kikta, den wahdimdotanke kta keha, tuka, cen on etanhan oyate hiyeye cin tuwedan i 

toketu tanin xni; Ikcewicaxta oranpi ece- wakan xni. Eqe, taku wakan wan, M a- 
dan onmaspe, qa hecedan iyomakipi, he- kastaxka eciyapi, iho lie wakan. lye 


tonkakan ye eye,” ca wanji tokeca, “Ili¬ 
ya, tunkanxidan, hitonkakanpi wacin xni, 

Ikcewicaxta oranpi wanji oyaka ye,” eya 
keyapi. Unkan wicarinca qon heya: 

Ehanna qehan Mohake wakpa icahda 
Waxicun tipi. Wicaxta wan tawicu kici, 
qa hokxiyopa nonpa unman wica, qa un¬ 
man vvinyan, hena tipi keyapi. Wanna 
ptanyetu unkan hokxidan tankxitkudan 
kici wakpa icahda isbudan pahi xkanpi 
qehan, wata wanji en wanka unkan en 
yapi qa ohna xkatapi. Ocim wata oka- 
rboka tuka unmana watopapi onspepi xni 
qacanan minicaduze rinca ekta wata kin 
ye, ca ckarkiya nina iyopta. Iyokaga 
tanhan axkadan rara hetkiya yapi e sdot- 
kiyapi kin on nihiciyapi, tuka token ran 
pica xni. Rara wanna ikiyedan qehan in- 
yun, Ikcewicaxta aikcita wan, agairpaye, 
ca niwan u wanyakapi. He wamvicayake, 
ca awicaniwe, ca hutata pasdohan awi- 
c.ahdihuni keyapi. Hecon qehan, wata kin 
pacanan iyeye, ca hokxiyoqopa kin hena 
Ikcewicaxta tipi ekta awicahda. Wanna 
wi kuceyedan ya tuka hokxiyoqopa kipi 
xni qehan, nina owicakidepi. Ota can 
owicakidepi tuka hecerin taninpidan xni. 

Onhankta rara qon iyokaga tanhan wata- 
dan qon onxpa iyeyapi, qa wicinyanna 
sanksannica tawa onxpa en ikoyagya 
iyeyapi, qa hecen sakim minin fapi iyu¬ 
kcanpi. Hunkupi kin nina cante xica tu¬ 
ka hecen sanpa owicadepi xni keyapi. 

Ikcewicaxta akicita, hokxiyopa niwi- 
caye ciqon, lie unhdaka yakonpi ekta 
awicaki, qa he wicayuhapi. Ceyapi ecc 
cconpi, qa hdapi kta ohiniyan iapi, tuka 
onxika, wicayuhapi kta keyapi. Unman 
wicinyanna qon he iyotan cante xica tuka j wiyotanhan hehanyan awicakipe yanka, 


cen ate, om waun exta kta ce,” eyecaoin 
ake iyaya keyapi. Iho wicarinca hecen 
eye ca hehan ayaxtan, unkan takojatpaku 
wanji hehan heciya. “Hokxidan okarbo- 
ka odake cin, he tunkanxidan, wandaka 
he,” eya. Unkan tunkankixitku heya, 
Hokxidan qon he miye qa wicinyanna qon 
he mitankxi tuka he Ikcewicaxta om un 
qa ecen fa ce,” eya keyapi. 

ESitos-iStakjiupi. 

Taxiyakapopo wan aguyapi ojupi wan 
ehna ti qa hen man keyapi. Ocim wanna 
aguyapi suton, qa ecadan kaxdapi kta qe¬ 
han, nihiciya. “Okini micinca kihipi 
xni ecen aguyapi kaxdapi kta nace” ecin, 
qa cante xica keyapi. Hanrana wanna 
ake wode ye kta, unkan heya, “Ihun cinx, 
wode mde kta ce, wakta yukam, qa tuwe 


marpiya, qa maka ahna kage ca oliini ni 
un; qa dehan marpiya, qa maka kin, i.xta 
on wandakapi hena kage, nakaex hinarin 
jujuwahe xni wanka e wandakapi. Q,a 
wicaxta kin eqe, tuwedan wakan xni, na¬ 
kaex wayazankapi eca, asnnciya okihipi 
xni, qa ecen fapi. Q,a nakun taku iye 
nape on kagapi kin tohini tehan wowi- 
yunye pica xni. Hecen on etanhan, wa¬ 
kan nicidapi, qa tuwe wayazanka eca, en 
yaipi, qa wamnuha yurdarda ccrpi dazo- 
kapi kin he wowixtece. 

Ayuxtan po. Pejihuta kin he e on wi¬ 
caxta wanjikxi asniyanpi; tuka he te kta 
iyehantu xni eca hecece; qa tuwe eqe te 
kta iyekicihantu ehantanhan okiiiipi xni 
ecen fa. Itancan Wakantaka iye cin 
ehantanhan. L. 


. —. . . Wojupi. —Reyata otonwe reyata wo- 

taku eya nayaronpi kinhan, wahdi kin -1 juni qon, he ehan ixnana minihecapi. 
han, omakiyaiaam, ’ eye ca iyaya keyapi. \yj ca j it) n j na 
Horpi ohna waanagoptan van kapi, unkan 


ipiyaka, onspc canduhupa koko hecekcen 
onota yekiyapi. Okipe kin hena owasin 
mazaska iyawapi ehan kektopawinge tope 
imdacin. Iho hecen wicaxta ota taku ota 
kiwanjcapi, qa cante xicapi. Cante xi- 
capi nakax takapsicapi hduxtanpi xni, qa 
wanna ake econpi kta, unkan hinte hecen 
wicaxta owas “Iho miye,” eyapi qa tiya- 
takiya hdapi qa apa kohan i en ihekiciya- 
pi qa wicaxta ota canxinkiciyapi qa ix- 
tenkiciyapi. Takapsicapi kin on tanyan 
unpi kte xni ohiniyan econpi exta. Mar- 
kicanyanpi unkanx he taku icaryapi kta 
tuka._ 

Waxicun Sapti waiiji oran 
oyakapi. 

Waxicun Sapa oyate xaiapi toktokeca 
ota, tuka apa toka kiciyapi, qa kicizapi 
wohitipika ece keyapi. Niyake kiciyu- 
zapi eca Waxicun ekta wiyopekiciyapi 
ece. Sagdaxin, Isantanka kici nina ayu¬ 
xtan wicaxi tuka apa hinyanrin owicahihi- 
pi xni. Waxicun Sapa wicaxtayatapi 
wanji Duhomi eciyapi unkan he waniytu 
iyohi, wayaka wicayuze cin hena wiyope- 
ye ca eciyatanhan mazaska kektopawinge 
ece opawinge yamni lcamna ece keyapi. 
He ayuxtan xipi tuka wicada xni, ehax on 
nina wakamna. Dahomi akicita ota wi- 
cayuhe, ca hena owasin isto ohihrniyan 
mazaska unwicakive ca xungicapsinte 
mazakan, canrpi, mazasagye lco keceken 
yuhewicakiya ece keyapi. Winorica 
kektopawinge ake xahdogan wicayuze, 
cahena nakun akicita wicayuha. Wino- 
rinca e kicizapi wohitipika keyapi. Da¬ 
homi zuya eca tuktekten wicaxta wino- 
rinca hokxiyopa ko kektopawinge ece 
ake xahdocnm wayaka awicahdi ece ko- 
yapi, eca kektopawinge cen woxna wi- 
caye, ca unman kin hena wiyopewicakiya 
ece keyapi. Taku wakan cewicakiye cin 
he iyokipipi kta kecin qa hecon. Hena 
xicaya econ keciyapi, qa ayuxtan xipi 
kex wicada xni, qa irafafa, qa waranran 
icida ece keyapi. He taku wakan tawa 
waonxidapi xni kin he owicawanke ca 
waonxida xni. Iho Waxicun Sapa wanji 
hececa keya oyakapi. 


inyun, tuwe heya niyan: “Cinx aguyapi 
kin de wanna coton, qa kaxdapi kta iye¬ 
hantu ce, takuwicunyanpi wicakico ya ye. 
Hanrana kaxdapi ounkiyapi kta ce,” tu¬ 
we eya niyan naronpi. Hunkupi hdi qe- 


keyapi, tuka kohan cante wicakiyapi, qa 
ocim cante xicapi kin akisnipi, qa Ikce¬ 
wicaxta kin ohanhdewicayapi. Hecen 
waniyetu ota Ikcewicaxta om unpi, qa 
oranpi kin owasin onspepi. Hokxidan 
kin ix wahnikpe kicagapi, qa on taku o 
ece. Waoka keyapi. Wicinyanna kin 
ix winorica oranpi onspekiyapi, qa ocim 
liiluia tonkiyapi. Waniyetu wikcemna 
hehanyan hecen yakonpi, qa Waxicun 
oranpi qon owasin akiktunjapi, qa Ikcewi¬ 
caxta oranpi kin he e ecewaktapi. Wa- 
uiyetu wikcemna, unkan oyate unhdaka 
unpi, qa hokxiyoqopa okarbokapi qon lien 
etipi. Atkuku ti kin ecen ya unkan ho¬ 
kxidan hunku iyekiye, ca “Ina” eya eca, 
hunku hduha ceya keyapi. Hecen Ikce¬ 
wicaxta awicayuxtan qa atkuku ti kin en 
ake un. He fa tuka kini hececa kidakapi. 
Unman winyan qon, he nakun Ikcewica¬ 
xta awicayuxtan xipi tuka wicada xni ke¬ 
yapi. Kitanpi qehan, ocim atkuku hduha 


ceye, ca heya; “Ikcewicaxta om waun wacinwicunye ca tokex upi qa aguyapi mi 


marqapi tuka. Hececa j 
nakax tanktankaya wojupi, qa wamnalieza, j 
mdo,wamnu, umnicakoko, onota icaryapi! 
ece; qa waniyetu eca, Inyanceyaka hin-j 
skoya Reyata otonwe tipi kin en sanina 1 
timanta ipi, qa wamnalieza qinqin akiya- 
. - , hdapi yuke. He ehan wopamni wanice 

han, okiyakapi, qa Wancake ina, unki- n akax wioa mi n ih eC a; qa ohiniyan wica- 
vayap exta kta ce, okini liaxda aupi kin- j ran eco npi. Iho lieon zaniyan yakonpi. 
han, owasin unlaafapi lata, eyapi keyapi. | q a anpetu owasin wahanpi yatkanpi, qa ' 
Hiya cinx, lnina yukam. He tolcan wa- | tanyan unpi. Tokar wawicakicupi qon, 
cinwicayapi ce, kaxdapi kte xni, hunku-j j ieil wicamini heca hduhapi, qa hetan- 
pi eya. Hanrana wanna ake ye kte cehan, ■ han wankan itoheya iyoptapi kta seca, tu- 
waangoptan van re wicaxi, qa iyaya ke-, j ia inonpn wawicakicupi qon, hetanhan 
yapi. Lriicun aguyapi kixdapi kta wica- oranminihecapi qon ayuxtan ayapi, qa wa- 
kicopi ( I 0D > kl P 1 xm - Maga tawa kin vvicakahipi ece kin he, qa toka ktepi, he¬ 
na awacinpi qa aiapi qa kujifapi, qa ci-1 
kcistiyedan wojupi, kex tanyan kicanyanpi 
xni; qa hecen ocim wamnalieza wanistina! 
qa takudan nakaha icaryapi kte xni. Tuka | 
he minitan onxpa kaga seececa. Tuka] 
kujifapi kin he hecerin kujifapi, qa wi-! 
coran econ kapinpi. Wica kin ix owasin 
se, takupi cinpi hiyeye, qa winorica 
kansu kutexkanpi ece. 

Wopamni kin he wicayuxice do. Tu¬ 
we wopamni ecedan wacinye cinhan he | 
tanyan un kte xni, eex wopamni on wowi- 
nawize ota, qa wokipajin ota, qa worinye 
ota. Wojupi kin he wacinyanpi waxte, 
qa cconpi waxte. Tuwe oran miniheca 
ehan tahu ota okihi; tuka tuwe kujife 
ehantanhan onxiya un kta. 


tuka hecerin hipi xni keyapi. Unkan ake 
tuwe ia niyan qehan, anagoptanpi, unkan 
inyun, tuwe heya naronpi. “Tokeca ce, 
cinx, wicakico yai qon nipi xni? Itode- 
kxi wicayaye, c a tanhanxi wicayaye cin 
hena wicahduwe ya ye. Hanrana rin hi¬ 
pi, qa aguyapi unkicicaxdapi ktace,” eya 
naronpi keyapi. 

Taxiyakapopo, rtayetu hdi qehan, ake 
okiyakapi. “Hececa exta hetanhan he- 
tokeca. He takuwicayapi wacinwicayapi 
qa wicaktapi ce; cinx, inina yukam, 
econpi kte xni ye,” hunkupi kin ake eya 
keyapi. 

Hanrana ake ye kta, unkan, “Cinx ka- 
hantuqe tuwe taku eye cinhan, tanye rin 
anagoptam, eye ca iyaya keyapi. 

Maga tawa qon, ake hanrana. wicakico 
qon, tehan awicakipe yanka, tuka hinte, 
ake hipi xni, Anpetu iiepiya ake tuwe ta- 
keya niyan. Anagoptanpi, unkan inyun, 
tuwe heya naronpi keyapi “Cinx, tokan 


Dakota nina takapsicapi, qa temniici- 
yapi qeyax hetanhan takudan icaryapi xni 
He itur temniidyapi. Tintatonwan, Oya¬ 
te xica, Reyata otonwe, Magayute xni 
hena anpetu yamni takapsicapi, qa xonka 
wait an, mazakan, xina, ororda honskicare, 


Waxicun Wowapi yawapi. —Cincin¬ 
nati otonwe kin en Isantanka ota, qa xi- 
ceca ota. Xiceca kin hena nina wowapi, 
yawa wicaxipi ece. He otonwe wanjidan 
en xiceca wowapi yawapi opapi wicaya- 
wapi, unkan hokxidan kektopawinge xako- 
win, sanpa opawinge wanjidan, qa sanpa 
wikcemna napciwanka sam topa (7,194;) 
qa wicinyanna kin ix kektopawinge xakps 
: inpa opawinge yamni sanpa wikcemna 
xahdogan sam napciwanka (6,3S9.) He¬ 
con ocowasin xiceca 13,583 otonwe wan¬ 
jidan en wowapi yawawicakiyapi. 

Niyakp. wicarapi. —Wicaxta wanjikxi 
wayazankapi qa fapi ecinpi, qa wicarapi 
kex, hena fapi xni extanhan hecawicaonpi 
iyohakam hinakaha, sdotkiyapi. Hecon- 
pi wanji decen oyakapi: 

Waxicun winorinca wan ihnuhanna 
wayazanke ca toketuka tanin xni. Peji- 
huta wicaxta pejihuta on kuwapi, qafase 
wanka, tuka kitannaniya wanka keyapi. 
Hecen ake anpetu nonpa hehanyan peji¬ 
huta wicaxta kuwapi tuka okitpanipi, qa 
“Wanna fa ce,” eyapi. Hecen tancan 
huha ko owasin snisni qa pafin, tuka it» 
kin ecedan tokecake xni wanka, unkan 
hiknaku. fe xni kecin, qa rapi kta wicada 
xni, “ Ta ce,” owasin eyapi tuka he ki- 
tan qa tehan rapi xni. Yamni can hehan 
wicada keyapi. Hecen rapi keyapi. 

Hetanhan iecadan yurdokapi qa tckan 
piyaehnakapi kta, unkan fe cin iiihnaku 
ito he wanhdike kta kecin, qa canwo- 
linaka yurdokapi, unkan inyun, tohini itpa- 
ptan, qa nape xakc on can yurdate ca 
nape owa wewe pahin ko hduxduta keya¬ 
pi. Iho he on he fe xni tuka rapi iyukcam- 
pi. Wanna rapi hehan kini, qa hecon 
keyapi. 

Makoce erpeyapi. —Mdokehan Dako¬ 
ta mokoce erpekiyapi qon wanna iyecatus 
keyapi do. 






































wmm lAiofA tsiiHs. 

Communications r or tho paper should be ad¬ 
dressed, postpaid, to the editor, Fort Snelling, or 
to E. D. Neill, St. Paul. 

Terms. —Fifty cents a year, in advance. 

Printed at the office of the Minnesota Democrat. 

SA^ffPML* MIIV., JULY, 1S52. 

I3aIi©S:t BSall-lPlay. 

Ball-playing is a favorite amuse¬ 
ment among the Dakotas, and is otter, 
attended with much excitement, as 
they sometimes stake a large amount 
of property on a single game. 

A ball, is made by a “Medi¬ 
cine man” or “War-prophet” into 
which he infuses the spirit of the god 
by whom he is inspired. It is made 
of moistened clay, covered with leath¬ 
er, and painted to suit the caprice ol 
the god ; and is about two and a halt 
inches in diameter. It is believed, 
that the game depends very much 
upon the supernatural qualities of the 
ball. Each player is provided with a 
club which is a small stick about 
three feet in length, with the lower 
end bent into a circle, corresponding 
to the size of the ball, with strings 
tied across it, so as to form a holder, 
by means of which they can pick up 
or catch the ball, and throw it. Itis not 
allowed one ordinarily to touch the 
ball with the hands. The play ground 
in summer, is some even place on the 
prairie, and on the ice in the winter. 
The bounds are frequently near half a 
mile apart, and the game is, to carry 
the ball from the centre of the play 
ground beyond the bounds, one party 
striving to carry it one way and the 
other in the opposite direction. In 
summer the players (if they are men) 
arc generally naked except the belt 
and breech-cloth, and their bodies 
and limbs are smeared over with 
paints, such as blue, white and yellow 
clay, charcoal, vermilion &c. Their 
heads are also ornamented with quills, 
ribbons and other trinkets, and their 
legs, with the skins of various animals 
and bells. Some of them have a string 
of small bells around their waist and 
not unfrequently, they have fastened 
to the belt behind, the tail of a fox, 
wolf or ox, or a long string of pigeons 1 
er other quills. 

Thus equipped, it is not a little ex¬ 
citing, even to look on, as the ball is 
thrown up in the centre and two or 
three hundred men rush for it as for 
their lives running first this way, then 
the other, cheered on by hundreds of 
interested spectators, some of whom 
have staked on the issue of the game 
all the property they can command, 
not excepting the kettle in which they 
are accustomed to boil lood lor their 
children. It is a severe game, in 
which some of them always receive 
knocks and bruises from which they 
do not recover for weeks or months ; 
and sometimes they are knocked down 
by blows from the ball or club. 

Dakotas spend much time in ball¬ 
playing and often stake a large a- 
luount of property. 

On Sunday, the 13th ultimo, Six’s 
band moved down to Oak Grove, pre¬ 
vious arrangements having been made, 
to play against the three bands ot 
Good-Road, Sky-Man and Grey-Iron. 
The next day the game came off. 
The property bet by Six’s band was, 
sixteen guns, six of which were dou¬ 
ble barrels, eight horses, and blankets, 
calicoes, belts, garters, &c., without 
number; worth at least $800. This 
was met by the same, or what was of 


equal value, by the other party, mak¬ 
ing the w.hole amount staked on the 
game $l,fil)0. Not far from two hun¬ 
dred and fifty men and boys joined in 
the play, and the spectators numbered 
between two and three hundred. Six’s 
band won the prize. Two more 
games were played both of which 
were also won by Six’s band, but the 
amount of property staked on the last 
two games was much less than that 
named above, say $1,000 for the two, 
which makes $2,600. And then they 
adjourned till next day. 

Tuesday 15th. At 11 o’clock the 
ball was again set in motion, and the 
stake was taken by those who lost yes¬ 
terday; and on the second game, that 
which was lost on the first game yes¬ 
terdays was recovered by Good-Road, 
Sky-Man and Grey-Iron. The suc¬ 
cess to-day, was attributed to the wa- 
kan virtues of the ball which was 
used. It was made long ago by the 
old War-prophet Ehakeku, formerly 
of Wabashaw’s band; the same who 
fired the old Council-house at St. 
Peter’s, some years ago. Near the 
close of the play, Visible-Mouth, a 
young “Medicine-man,” received a 
blow from a ball club on his side im¬ 
mediately over the place where the 
Medicine-god lies in him, which felled 
him to the earth. It is said that the 
god was stupified by the blow ; but 
was soon reanimated by the wakan 
applications of the Medicine-men 
present. After the victors had chal¬ 
lenged Six to play another game to¬ 
morrow, they adjourned to the lodges 
to dispatch a barrel of pork, two kegs 
of lard and ten sacks of corn, (which 
Sky-Man’s farmer had just arrived 
with from the Agency,) and make up 
the stake for to-morrow. 

Wednesday 16, 10 o’clock; Parties 
met. Present, same as yesterday, viz: 
Six against Good-Road, Sky-Man and 
Grey-Iron. Guns, blankets, coats, 
calicoes, tomahawks, pipes, beads, 
garters, belts, &c., &c., to the value 
of three or four hundred dollars were 
tied up, and the ball started. Six lost, 
and the stake was renewed. Six lost 
again; but while a new stake was be- 
ing made up, a dispute arose between 
the parties concerning some of the 
property which had been won from 
Six’s band, but which they kept back. 
They broke up in a row, as they usu¬ 
ally do. Grey-Iron’s band leaving 
the ground first, ostensibly for the rea¬ 
son above named, but really because 
Six’s band had just been reinforced 
by the arrival of a company from Lit¬ 
tle Crow’s band. Thus ended the ball 
play of three days continuance, during 
which time not less than $4,600 worth 
of property had been bet. How can 
Dakotas be otherwise than poor? 

Minnesota. 

It is fashionable to say extravagant 
things of Minnesota, and things that 
are false, and which decieve persons 
at a distance, so that when they come 
here and see and feel, unless they ar¬ 
rive on one of our “calm and beauti¬ 
ful” days, or weeks, they are liable to 
turn back in disgust; yet those who 
remain for a considerable length of 
time are generally on the whole quite 
satisfied, and more than satilied. 
Those who come into this Territory, 
may be assured that although the 
summers here are short, and the win¬ 
ters long, and the changes from cold 
to hot, and from hot to cold, are often 
sudden and extreme ; and although 
there may be high winds at any time, 


and there is sickness and death here, 
yet the general healthiness of the cli¬ 
mate, and the productiveness of the soil 
and the quality of the productions, are 
such that on the whole, Minnesota is 
decidedly a good country tor farmers, 
and of course for all those professional 
men, who, while they are necessary to 
farmers are in a sense dependent upon 
them. No thorough working man, who 
intends to do something, to make a 
farm, or strike the anvil, or preach 
the Gospel, need be afraid of Minne¬ 
sota. But irresolute do-nothing peo¬ 
ple, had better go to old States, where 
poor houses are ready for them ; they 
will fare hard in Minnesota. 

Feast obb raw Fish. 

The Dakotas are a very wakan 
people. They have “gods many.” 
When one is inspired by a god he is 
obliged to do just as the god who in¬ 
spired him would do. As they are in¬ 
spired by a great number of different 
gods, they perform a great variety of 
wonderful actions. When a few are 
inspired by a wolf, a bear, a cormo¬ 
rant, or some other animal, (they are 
their gods) of a like nature they must 
eat raw fish, which is done with a 
great deal of parade. 

Not long since a Dakota Chief was 
sick and the gods signified to him 
that if he would make a Rato-fish 
Feast, he would live till young cranes’ 
wings are grown. So he must make 
the feast or die. Fifteen or twenty 
others, who like himself were inspired 
by the cormorant, joined with him in 
the ceremonies of the feast, of which 
the chief was Master. 

After one or two days spent in “va¬ 
por baths, 4 ’ and “armour feasts” a 
tent is prepared, opening towards the 
east, and like that in which the medi¬ 
cine dance is held, (see Dakota 
Friend, Vol. 2. No. 1.) except that 
the railing extending from the tent is 
composed of bushes. Within the 
enclosure each of those who are to 
participate in the feast has abash set, 
in which is his nest. 

Early in the morning, on the day of 
the feast, the master informs two oth¬ 
ers where the fish are to be taken, and 
sends them forth to spear and bring 
them in, designating the kind of fish 
and the number to be taken. On this 
occasion two pike, each about one 
foot in le ngth, were taken, and after 
having been painted with vermilion, 
and ornamented with red down, about 
the mouth and along the back, were 
laid on some branches in the enclosure, 
entire, as they were taken from the 
water. Near the fish were placed 
birch-bark dishes filled with swee¬ 
tened water. Their implements of 
war, were solemnly exhibited in the 
tent, and the dancers, who were naked 
except the belt, breech-cloth, and 
moccasins, and fantastically painted, 
and adorned with down, red and 
white, being in readiness, the singers, 
of whom there are four ranks, com¬ 
menced to sing, each rank in its turn. 
The singing was accompanied with 
the drum and rattle. The cormorant 
dancers danced to the music, having 
a little season of rest as each rank of 
singers ended their chant, until the 
fourth rank struck the drum, and made 
the welkin ring with their wild notes; 
then like starving beasts, they tore off' 
pieces of the fish, scales, bones, en¬ 
trails and all, with their teeth, and 
swallowed it at the same time drink¬ 
ing their sweetened water, till both 
the pike were consumed, except the 


heads and fins, and large bones, the 
latter of which were deposited in the 
nests. Thus the feast ended and the 
chief will, of course live till the young- 
cranes can tly. At the close of the 
ceremony, whatever of clothing is 
worn on the occasion is offered in sac¬ 
rifice to the gods. 

The Dakotas spend a great deal of 
time in the observance of religious cer- 

# O 

emonies, as senseless as that of the raw 
fish least. The Dakota men, of those 
bands who receive annuities spend 
most of their time in the summer, in 
feasts of various kinds and in gamb¬ 
ling and other “works of the flesh,” 
which their religion requires. 

Another Family Quarrel.— Not 
long since, two sisters, who were both 
the wives of one man, a Warpekute, 
who resides at Traverse des Sioux, fell 
into a quarrel about a child which be¬ 
longed to one of them, and which the 
other had maltreated. By the quar¬ 
rel their vile passions became so much 
excited that they separated and one 
of them “ran oft'” with another man. 
This of course offended the husband 
and his relatives, who soon met in 
council and determined to revenge. 
Consequently they cut in pieces the 
tents, and killed a dog, which be¬ 
longed to those who were related to, 
or sided with the unfaithful wife, and 
the woman herself they scalped and 
cut oft' her nose. We have seen quite 
a number of Dakota women, who had 
lost their noses for a similar offence. 
The Dakota men not unfrequently 
bite off’ each other’s noses when they 
are intoxicated. To be without a 
nose is to be branded with infamy. 

A. G. H. 


Medicine Bottle’s Daughter, a 
little girl of about five years of age 
was placed in the mission school at 
Kaposia, about the 1st of January last. 
She boarded in the family of the 
teacher with several other Indian 
girls. She was a sprightly good little 
girl, and by her progress in acquiring 
the English language, and in learn¬ 
ing to read, as well as by her 
good behavior, she won the affec¬ 
tions of all the members of the mission 
families at that station; and as her 
father, who is a Medicine-man, as well 
as a War-prophet, and consequently 
a man of influence, had voluntarily 
placed her in the school, high hopes 
were indulged that she would gradu¬ 
ally rise from the degraded and ser¬ 
vile state of a heathen Indian woman, 
and pass into the sun-light of the gos¬ 
pel and become prepared to take a 
place among a civil and Christian peo¬ 
ple. But a worm cut the root and the 
opening bud withered and died. A- 
bout the 1st of April, her stomach be¬ 
came disordered and would not re¬ 
tain her food, she lost her former 
sprightliness, withered and died ; not, 
however, till after she had been under 
the care of Indian jugglers, in her 
father’s tent, for the space of a week 
or two. Medicine Bottle says, that 
the Great Spirit was angry because 
he sent his child away from heathen¬ 
ism and placed her where she might 
learn the ways of civilized and Chris¬ 
tian people. 

It is not known what ailed the child, 
but a physician who attended on her 
till the Indian jugglers took her under 
their care, has strong suspicions that 
she was poisoned. Many of the other 
Medicine-men have for some time 
been offended at Medicine Bottle, be- 
































cause he assumed to be superior to 
them. One of them, about the time 
that the girl was taken sick, hinted to 
the writer that Medicine Bottle would 
* yet feel the displeasure of those whom 
he had offended, as they had only to 
will the/death of an individual and he 
would die. The impression will 
doubtless be made on the Indians 
generally, that the gods killed her to 
prevent her from adopting the cus¬ 
toms and religion of white men. It 
is a remarkable fact, that considera¬ 
ble numbers of those who have atten¬ 
ded on the instructions of the mission¬ 
aries have died within a few years 
past, and several of them quite sud¬ 
denly and mysteriously. At one of 
the stations, four years ago, five of the 
six adults, who were in the habit of 
going to a religious meeting on the 
Sabbath, died; and the Indians either 
believe or affect to believe, that they 
died because they left the religion of 
their fathers. It seems to be a very 
general opinion among the Indians, 
that the Rev. R. Hopkins, of the Da¬ 
kota mission was killed by the gods for 
speaking against the religion of the 
Dokotas. A very wise man told the 
writer day before yesterday, that a 
cow which lately died in a quagmire, 
died because the owner asked the In¬ 
dians questions concerning the gods 
which they worship! 


Begging Dance.— The men of Grey 
Iron’s village, after having spent a 
week or ten days in making prepara¬ 
tions for the begging dance, set off on 
the 27th May, accompanied by their 
squaws, to dance at Mendota, Fort 
Snelling, St. Paul, and Kaposia. 

About forty men joined in the dance 
and received presents to a considera¬ 
ble amount, at the various places 
where they exhibited themselves; such 
as tobacco, vermilion, several bolts of 
print, six or eight barrels of flour, 
blankets,'three horses, &c., &c. 

A very interesting part of the per¬ 
formance was, that at Kaposia, four 
young men who participated in the 
dance, and who had never killed an 
enemy, were made to dance in the fe¬ 
male costume, to their great mortifi¬ 
cation, by those who have proved 
themselves men by tearing off the 
scalp of an enemy. 

If these four persons do not, at the 
first opportunity, prove their manhood 
and obtain the right to wear an ea¬ 
gle’s quill, it will be because they are 
cowards, and not because their peo¬ 
ple have not done all they could do, 
to induce them to murder the first In¬ 
dian, they meet who does not speak 
the Dakota tongue. 

While such dances are encouraged 
by the enlightened white man, he 
need not try to pursuade Dakota In¬ 
dians to live in peace with other 
tribes, and learn to work and live on 
his own earnings. They will not 
plant corn and wait for it to grow, 
■when they can get flour in barrels for 
dancing. 










Treaty. 

People seem determined to take! 
possession of the land which w T as bar- ! 
gained for last year in Minnesota, and i 
nothing is wanting, but the retification 
of the treaty by Congress, to convert 
the whole valley of the Minnesota riv¬ 
er, as far up as the Indian reserve, in¬ 
to a “fruitful field;” even now all 
along the river from its mouth to Blue 
Earth, “claims” are made and tem¬ 
porary cabins erected with here and 


there a respectable house. Indeed at 
a few points, towns have been planted, 
which will grow if the goverment will 
let them. At and near Traverse des 
Sioux in particular, improvements are 
being made to a considerable extent; 
a friend from that place writes, that, 
“on this side of the river (north side) 
we number twelve houses. Three of 
them are occupied. Some of the oth¬ 
ers are covered. I do not know how 
many houses there are at the town of 
Le Seuer. Mazasha, (the chief here) 
says that there are thirty houses on 
that prairie—Prairie La Fleche. A 
Mr. Babcock and some others are 
building a saw mill some four miles a- 
bove here on the opposite side of the 
river. They say it will be in opera¬ 
tion in June, treaty ratified or not.” 

It is not probable that the members 
of Congress are all aware of the num¬ 
ber of persons who will be pecuniarily 
injured, nor the extent to which they 
will be injured by the rejection of the 
“Sioux Treaty.” It would in very 
many instances be the wreck of all 
their earthly hopes and fortunes. 

P. S.—Since the above was in type, 
we are gratified to learn that the trea¬ 
ty has been ratified. 

From the Annals of the Minnesota 
Historical Society. 

Letter iroiii Mr. J. F. Aiton. 

“Wiiat mean ye by these Stones?” 
To Rev. E. D. Neill, St. Paul, M. T. 

Dear Sir: Your letter of the third 
instant, relating to the stone heaps 
near Red Wing, was duly received. 

I am happy to comply with your re¬ 
quest, hoping that it may lead to an 
accurate survey of these mounds. 

In 1848 I first heard of stone heaps, 
on the hill-tops, back of Red Wing. 
But business, and the natural suspi¬ 
cion of the Indian prevented me from 
exploring. The treaty of Mendota 
emboldened me to visit the hills, and 
try to find the stone heaps. Accord¬ 
ingly, late last autumn, I started on 
foot and alone from Red Wing, follow¬ 
ing the path marked P, on the map, 
which I herewith transmit. I left the 
path after crossing the second stream, 
and turning to the left, I ascended the 
first hill that I reached. This is about 
a mile distant from the path that leads 
from Fort Snelling to Lake Pepin. 
Here on the brow of the hill, which 
was about 200 feet high, was a heap 
of stones. It is about twelve feet in 
diameter and six in height. The per¬ 
fect confusion of the stones and yet: 
the entireness of the heap, and the de- [ 
nuded rocks all around, convinced 
me that the heap had been formed 
from stones lying around, picked up 
by the hand of man. 

But why and when it had been done 
were questions not so easily decided. 
For solving these, I resolved to seek 
internal evidence. Prompted by the 
spirit of a first explorer, I soon ascen¬ 
ded the heap ; and the coldness of the 
day, and the proximity of my gun, 
tended to suppress my dread of rattle 
snakes. The stones were such that I 
could lift, or roll them, and soon 
reached a stick about two feet from 
the top of the heap. After descend¬ 
ing about a foot further, I pulled the 
post out; and about the same place 
found a shank bone, about five inches 
long. The post was red cedar, half 
decayed, i. e. one side, and rotted to 
a point in the ground; hence I could 
not tell whether it grew there or not. 


The bone is similar to the two which 
you have. I left it and the post on 
the heap, hoping that some one better 
skilled in osteology might visit the 
heap. The stones of the heap are 
magnesian limestone, which forms the 
upper stratum of the hills about Red 
Wing. 

Much pleased, I started over the 
hill top, and was soon greeted by an¬ 
other silent monument of art. This 
heap is marked B. on the map. It is 
similar to the first which is marked A.i 
only it is larger, and was so covered J 
with a vine, that I had no success in 
opening it. From this point there is 
a fine view southward. The valleys 
and hills are delightful. Such hills 
and v ales, such cairns and bushy 
glens, would, in my father’s land have 
been the thrones and play grounds of j 
fairies. But I must stick to facts. I 
now started eastward to visit a coni¬ 
cal appearing hill, distant about a 
mile and a half. I easily descended 
the hill, but to cross the plain and as- j 
cend another hill, '•'•hie labor est .” j 
But I was amply repaid. The hill 
proved to be a ridge with several stone 
heaps on the summit. Near one heap 
there is a beautiful little tree with a 
top like “Tam O’Shanter’s” bonnet. 
In these heaps I found the bones which ; 
I left with you. I discovered each 1 
about half way down the heaps. 

I then deseended northward about 
200 feet, crossed a valley, passed | 
some earth mounds, and ascended j 
another hill, and there found several 
more stone heaps similar to the others, j 
In them I found no bones, nor did I see 
anything else worthy of particular 
notice at present. 

If these facts should, in any mea¬ 
sure, help to preserve correct infor¬ 
mation concerning any part of this 
new country, I shall be amply rewar¬ 
ded for writing. 

O 

Your obedient servant, 

J. F. AITON. 

Kaposia, Jan. 17, 1852. 

Note. —For the information of the 
distant reader, it is perhaps well to 
state that Red Wing, is the name giv¬ 
en by the whites to the Dakota vil¬ 
lage, Remican, a word in their lan¬ 
guage signifying hill, wood and wa¬ 
ter. It is situated at the head of 
Lake Pepin, in the vicinity of the bluff’, 
to which the voyageurs have given 
the name of La Grange, or The Barn. 

Goldsmith sa)'S, “that the most u- 
sual way among young men, who have 
no resolution of their own, is to ask j 
lone friend’s advice and follow it for j 
sometime; and then to ask advice of 
another and turn to that; so of a third; 
still unsteady, always changing; how¬ 
ever, every change of this nature is 
for the worse. People may tell you 
of your being unfit for some peculiar 
occupation in life; but heed them not; 
whatever employment you follow with 
perseverance and assiduity will be 
found fit for you; it will support you 
in youth, and comfort you in age.” 

Jacob said to his son Reuben, “Un¬ 
stable as water thou shalt not excel;” 
and James wrote, “A double minded 
man is unstable in all his ways.” 

None can ever arrive at real re¬ 
spectability in any thing, without 
close application and fixed, steady, 
persevering resolution ; with it all 
may. This is a subject which is wor¬ 
thy of the consideration of all young 
persons. Do something, and resolute¬ 
ly persevere in it. 


Temperance Law. 

In the following article, which is 
taken from the New York Observer, 
may be found a specimen of the argu¬ 
ments which are made use of by those 
who oppose the “Maine Liquor Law.” 
The argument befits their cause, and 
is strikingly indicative of its charac¬ 
ter : 

Maine Law and Mob Law in 
Boston. 

Boston, May 26, 1852. 

A meeting: of congratulation on the 
passage of this Law by our Legisla¬ 
ture, was held inFaneuil Hall, on the 
eve of the 27th Among the occu¬ 
pants of the stage were several of the 
veterans in the Temperance cause. 
Neale Dow, the two Beechers, father 
and son, Frost, and others. The gal¬ 
leries were crowded mostly by ladies, 
while the lower floor was packed with 
men. It was soon evident that the 
demon Alcohol, whose name is legion, 
was present. When attempts were 
made to organize the meeting, hisses, 
shouts, groans, &c., made the house a 
perfect Babel. At length it was ap¬ 
parent to tnose who could see, for 
words could hardly be heard, that an 
organization was effected. Tile ven¬ 
erable Dr. Beecher offered a fervent 
and characteristic prayer in the midst 
of the most mobocratic confusion. Af¬ 
ter his voice ceased, no words could 
be heard from the stage for nearly an 
hour. Rings were formed, as for fight, 
by the excited men that had posses¬ 
sion of the floor of the Hall. Cheer¬ 
ing, screaming, shouting, crowding 
and boxing, made a scene of inde¬ 
scribable confusion. The living sea 
of bodies swayed to and fro, and 
made their motion felt, as breakers, 
far up under the galleries. There 
were no attempts at personal violence, 
yet the manifestations were truly 
fiendish. Nothing but Alcohol could 
make such a display. 

As a dying struggle of the monster 
Intemperance, the friends of humanity 
were quite patient with it. They re¬ 
membered that in earlier days, devils 
did rage and tear their victims ere 
they leit men to enter into swine, or 
the desert. 

At last a posse of the city watch, 
when called, restored freedom and 
order. The most of the rioters were 
lads under twenty years of age. The 
swaying, staggering, and final confu¬ 
sion and dispersion of this last rally¬ 
ing force of the rum cause was pro¬ 
phetic of their approaching over¬ 
throw. It was an ominous skirmish 
on the outskirts of Waterloo. Soon 
we shall sweep the field as the allied 
powers of humanity. The Law al¬ 
lows us to do it in sixty days from its 
passage. After some noble speeches, 
the meeting dissolved in such an or¬ 
derly way as ever becomes Boston 
and Faneuil Hall. 1 Lux. 

Expensive. —It has been comput¬ 
ed that the use of Alcoholic bever¬ 
ages costs the United States, direct¬ 
ly, in ten years, $100,000,000; has 
burned, or otherwise destroyed, $5,- 
000,000 more, of property; has de¬ 
stroyed 300,000 lives; sent 150,000 to 
prisons; and 100,000 children to the 
poor houses; caused 1,500 murders; 
2,000 suicides; and has bequeathed to 
the country 1,000,0000 orphans! 

This is indeed, a vast amount of 
evil to be done in such a country as 
ours is, by intoxicating drinks ! YVho 
can show a an equal amount of good, 
emanating from the same source. 





































VOL. II. 


ST. PAUL, MINNESOTA TERRITORY, AUGUST, 1852. 


NO. VIII. 


Imnija Skatlan, Wi, ici 8, 1852. 



Ruth Chapter I. 


1. Wicaxta wokcan oyate wicayuhapi 
qon, he ehan, Juda makoce kin en wica- 
akiran. Unkan wicaxta wan, tawicu, ci- 
hintku nonpa hena om, Bethlehem otonwe 
hetanhan ye ca Moab mokoce hin he ekta 
earn kta. 

2. Wicaxta kin Elimelech eciyapi, qa 
tawicu Naomi eciyapi, qa cihintku nonpa 
qon, unman Mahlon eciyapi qa unman 
‘Chilion eciyapi. Unkan hena Moab ma¬ 
koce kin en ipi qa en unpi. 

3. Unkan Elimelech, Naomi hihnaku 
qon 2a; qa hecen Naomi, cihintku nom 
henana om ni. 

4. Unkan hena Moab winorinca kinu- 
kan wicayuzapi. Winorinca kin unman 
■Orpah eciyapi, qa unman ix Ruth eciyapi. 
Unkan waniyetu wikcemna hehanyan cen, 
hen yakonpi. 

5. Unkan Mahlon Chilion sakim Tapi. 
Hecen winorinca qon, hihnaku cihintku 
ko owasin Tapi. 

6. Unkan Naomi, takoxku nonpa qon, 
hena om najin, qa Moab makoce kin he¬ 
tanhan hde kta ; Jehowa taoyate wanna 
wicahiyohi, qa wowicaqu, Moab makoce 
kinen oyakapi nakiron on etanhan he hde 
kta. 

7. Iho hecen, yarike cin hetanhan hde 
ca takoxku nonpa qon, kici hdapi. Un¬ 
kan Juda makoce kin hecitkiya hdapi. 

8. Unkan Naomi takoxku hewickiya, 
Hurtiyam. Nihun tipi ekta hdam; qaTapi 
qon, hena cantewicayakiyapi, qa miye 
canternayakiyapi qon, he iyecen Jehowa 
canteniciyapi nunwe. 

9. (la nihihna tipi kin en iyoziciyapi, 
Jehowa ionxinidapi nunwe* Unkan he- 
han i iwicatputake, ca ceyapi. 

10. Unkan heyapi, Awicakehan nita 
oyate kin ekta yahde cin heciya unyanpi 
kta ce, eyapi. 

11. Unkan Naomi heya, Cunx, ihdu- 
homnipi, qa hdam : taku on miyeci ya- 
hdapi kta. Ake micinca yuke ca hena hi- 
Jmawicayayapi kta he? 

12. Cunx, ihduhomnipi qa hdam. 
Wanna makan, qa hihna waton kta iye- 
cece xni. Taku wanji awacamni, qa mi- 
einca yuke kta, epa exta. 

13. Hqna tohan icagapi xni kin he¬ 
hanyan hihna ton xni, hena ape yaunpi 
kta? Hiya cunX, canxinmayayapi. Je¬ 
howa tanape kin makipajin, eya. 

14. Unkan ake ceya eyayapi. Unkan 


Orpah kunku i itputaka; tuka Ruth e en 
askamiciciya. 

15. Unkan Ruth hehan heciya, Ihun, 
nicun wanna iye taoyate, qa taku wakan 
tawa ekta hda ce, he iyahna hda ye, eya- 

16. Unkan Ruth heya, Erpeciye kta, 
qa ciyahna mde kte xni kemakiye xni ye ; 
tokiyotan da hecinhan, e ciyotan mde, ca 
tukten inunke cinhan hen mix imunke, 
ca nitaoyate kin he mitaoyate kta, qa nita 
Wakantanka kin he mita Wakantanka 
kta. 

17. Tukten niTe cinhan, hen mix eya 
maTe, ca hen mahnakapi kta ce; Wakan¬ 
tanka caje mdate, ca wiconTe ecedan ki- 
nukan kiya iyaye unkiye kta. 

18. He kici hde kta kitan rinca Nao¬ 
mi wanyake cehan, ayaxtan. 

. 19. Hecen hena nom hdapi, qa Beth¬ 
lehem hen kipi. Unkan wauna Bethle¬ 
hem en kipi qehan, otonwe owancaya 
owodutaton, qa heyapi, Naomi qon, he de 
e se? eyapi. 

29. Unkan, Naomi emakiyapi xnim. 
Mara e emakiyam. Iyotan Waxaka Un 
kin he paya omakiranyan. 

21. Woyuhaton imdamda tuka Jeh©- 
wa coka hdicumayan. Hecen token on 
Naomi emayakiyapi kta? Jehowa iye 
ienihemaye ca Iyotan Waxaka Un kin, lie 
kakix mayan. 

22. Iho hecen Naomi takoxku Ruth, 
Moab winorinca qon, kici ku, qa Bethle¬ 
hem en hdi. Tokar aguyapi yuxdapi kin 
iyehan hdipi. 

Aberam orasi oyakapi. 

Eya wanna Aberam cihintku wan icaga 
ociciyakapi. Aberam wanna wicarinca 
qehan, he icaga nakax waxtekidake rince 
ca iwinkta rinca. Hokxidan kin Isak, 
eciyapi. 

Aberam, Sarah, Isak hena wacin en 
kicihduzapi, qa ptaya Jehowa waxteda- 
kapi, qa cante wanjidan cekiyapi; unkan 
hecen tanyan unpi. 

Aberam wicaxta watonka heca. Wanu- 
yanpi toktokeca ocaje onota wicayuhe ca 
mazaska mazazi ko ota yuhe, ca wicaxta 
ota ookiye wicayuha. Hena taku ota yu- 
ha, tuka xogva awakicin xni, qa iyotanki- 
dake xni. Hena Jejaowa yuhe rmakiya 
ecin, qa on Jehowa e xogya awacin, qa 
waxtedaka. Cihintku waxtekidake rince 
ceyax Jehowa ee aiyotan oxongya waxte- 
dake. “Iye Jehowa, taku kin hena owa¬ 
sin ixnanamaqu, qa cantemakiya ce; to¬ 
ken econmaxi kin owasin ecekcen ecamon 
ke,” ecin un. Iho he owotanna cante 


yuza. Wicaxta owasin hecen cante yu- 
zapi qex, waxte kta tuka. Hena hecetu 
unkan onhanketa Jehowa hecin,nace; 
“Aberam cihintku Isak he iyotankidake, 
ca ix, miye iyotanmakida, he tukte iyecetu 
hecinhan, ito otanin kta ce,” ecin nace, 
nakax teriya rin taku econxi. He ehan 
Aberam tarinwanuyanpi wanji Jehowa 
wakiyuxnaeca, peta on rurnaga ece. Je¬ 
howa hecen econxi on hecon. Unkan 
ake okiye, ca heciya: “Togye wamaya- 
kiduxna kta ce, qa nicinkxi Isak, waxte- 
yakidake rince cin he ex wamayakiduxna, 
qa rurnaryakiye kta ce,” eciya. 

He teriya wakicunza, tuka Aberam he- 
cin ; “Jehowa takudan nuni xni kin, he 
token iyukcan. qa hecen waxte kta sdoca 
naka heya; teriya eoon maxi qeyax, ecen 
ecawecon ke,” ecin, Hecen can on ci¬ 
hintku rurnarkiye kte cin he xonkaxon- 
xonna qinkiye, rataokiye nom, Isak, hena 
yamni om manin ya. Token econ kte 
cin, Isak liunku sdoce xni nace, nakax ix 
tiyata yanka. Hecen anpetu. yamni he¬ 
hanyan maniyapi; unkan ito, kan paha wan 
he akan econ kta. Unkan Aberam hehan 
taokiye kin hewicakiya; “Den ito, xonka- 
xononna yuha yanka po; hokxidan kici pa¬ 
ha he adi mde, ca Jehowa cewakiye ktace,” 
eya. Hecen can qon cihintku Isak he e 
qinkiye, ca isan peta ko icu, qa yuha pa¬ 
ha qon adi yapi. 

Iye Isak wayuxnapi, qa rurnaryapi kte 
cin he Isak sdotkiye xni. Atkuku tarin¬ 
wanuyanpi cincadan heca wawicayuxna 
ece qon, hecen ake econ kta kecin, qa 
heya : “Ate, peta can ko dena ee, tuka 
tarinwanuyanpi kin tukte e he” eya. 

Unkan Aberam heya : “Cinx, Jehowa 
tarinwanuyanpi wan wiyaya unkihde kta 
ce,” eya. Isak iye ex, tarinwanuyanpi 
ee kiyapi kta extanhan sdotkiye xni. 

Ocim paha akan inajinpi. Unkan Abe¬ 
ram inyan witaya eju, qa wahnawoxnapi 
wan kage, ca ctn qon iyakan ehnaka. 

Iho, hehan wanna hetu; unkan Abe¬ 
ram vvicin eyaku, qa # cihintku Isak hulia 
owasin pakirte, ca tarinwanuyanpi token 
ecawicaonpi ece qon he iyecen ecal*icon, 
qa wahnawoxnapi akan ekiyonpa. Un¬ 
kan Aberam hehan nape on isan ehdaku, 
qa Isak wanna kikte kta, unkan, Inyun, 
marpiya eciyatanhan wicaho wan tanin, 
qa, “Aberam, Aberam” eya niyan. 

Unkan W'ahoxiye Wakan kin he heca. 
Unkan ake heciya; Nicinkxi kikTe xni, 
qa ksuwekiye xni wo. Nicinkxi ee kax 
Jehowa ipiyakida xni kin on, Jehowa e, 
waxteyadake ca iyotanyadake cin, he ota¬ 


nin, qa Jehowa wanna sdotkiya ce,” eya. 
Hecen Aberam cihintku kihduxke ca ki¬ 
kte xni kin on woxongya pida. Unkan 
tamdoka, wan, he kin etanhan oteri iko- 
yag najin Aberam wanyake cehan, he 
eyaku, qa cihintku wahduxna kte ciqon, 
tamdoka ee wayuxna, qa wopida Jehowa 
keciya. Unkan wankantatanhan Waho- 
xiye Wakan wan heya niyan; “Nicinkxi 
kin Jehowa ipiyakida xni kin, he etanhan 
iye Jehowa, nive, qa .nicinkxi, qa sanpa 
nitakoja icagapi kte cin, tohan yeya he¬ 
hanyan, niyuwaxtepi kta. Cla enitanhan 
wanji icage kte cin, he iye maka akan 
wicaxta towanakeca wicayuwaxte kta ce,” 
eya. Jesus maka ekta hi, qa wicaxta ici- 
cage, ca oran kin eciyatanhan owihanke 
wanin wiconi waxte wicakicage kte cin 
he ka. 

Iho hecen Aberam cihintku Isak kici 
paha hin hetanhan kun lidicu, qa sakim 
cante waxtepi. Taokiye nom najinpi qon 
en hdipi qehan, hena om ku, qa tiyata hdi. 
Hehan nakaha Sarah nakiron nace. 

Hecen Aberam Jehowa waxtedake ca 
iyotanda, oran kin eciyatanhan otanin— 
Teriya taku econxi qeyax, ecen econ kta. 

Tuwe cante hdonice xni, qa ocowasin 
Jehowa Wakantanka kin en wowidagiciya 
eca, he waxte. Tuwe Wakantanka wa¬ 
xtedaka keye, ca oie anagoptan xni kin, he 
wicake xni ece keyapi. Hena xicewica- 
daka ece. Tona oie owasin ecekcen econ 
wacinpi kin, hena waxtewicakidake, ca 
onxiwicada kta. Iho hena hecetu : akta 
yawa wo. 

Sagdaxin wicaxtayapi, wanji Waxi- 
cun wicaxtayatapi tanka yanke cin ekta 
ye xipi. En i unkan W axicun wicaxtr.- 
yatapi taokiye wohe wicaxi qa Sagdaxin 
wicaxtayatapi qon kico; tuka Anpetu wa¬ 
kan icunhan kico keyapi. Sagdaxin 
wicaxtayatapi heya, Anpetu wakan en icun¬ 
han kicicopi qa wotapi kex, en mde xni 
ece” eya keyapi. 

Waxicun wicaxtayatapi he nakiron un¬ 
kan, ito kihnake ca Anpetu wakan ihan- 
ranna hehan kico keyapi. Sagdaxin wi¬ 
caxtayapi Anpetuwakan icunhan wote kta 
kicopi tuka wicadaxni kin hetanhan econ 
dakapi. He wicaxta kin Cowley eciyapi 
keyapi. _ 

Wicaxta wan oraxpi. —Ohio un^hoce 
kin en wicaxta wan oranpi o/akapi. 
Xiceca.ow.asin wowapi yawapi cin, unkan 
wanna Tc kte cehan mazaska kektopa- 
winge ece wikcemna xakowin on wowapi 
yawapi kta ituran keyapi. 






































































































Dakota Tawaxitku kin kihna- 
kapi kta. 

Dakota Tawaxitku tokaheya kagapi. 
qon, he en decen kagapi: 

Dakota apa wovvapi takudan iyokihi xni 
kin ecinpi, qa waxte dakapi xni: tuka he 
onspepi xni on hecen cante yuzapi. 

Apadan ix wovvapi onspepi kex on vva- 
kamnaupi xni, qa ikeeya yawa yankapi 
ca, tokan iwicarapi on ixtecapi. Hena 
etanhan owancaya wowapi cinpi xni. He¬ 
cen toketu tanin xni. Ota yawapi cinpi 
kex, tokan i kowicakipapi qa he on tawa- 
fenvapi xni. Iho he on etanhan Waxi- 
cunwakan wana wanakajatanhan, wowapi 
onspewicakiyapi Ute rinca tuka ota owi- 
cakihipi xni, qa tona owicakihipi kin he¬ 
na ix ituyar yawapi sece cin on canwa- 
xtepi xni. 

He on etanhan wotanin-wowapi wanji 
wicakicagipi kinhan, wotanin oyakapi 
naronpi waxte dakapi kinon tona wowapi 
onspepi kinhenaokini iwinktapi qaonspe- 
pi xni kin ix eya, yawapi naronpi kinhan 
okini waxte dakapi, qa owancaya nina 
cinpi kta nace ecinpi on ito wotanin-wo¬ 
wapi wanji cistina wicakicagapi kta ke- 
yapi. Wowapi kin hanke Dako a iapi 
kin en owapi qa lianke ix Isantanka ia¬ 
pi kin en owapi qa Dakota Tawa¬ 
xitku Kin eciyapi kta. Wotanin kin to¬ 
na Dakota naronpi kta nacece cin hena, 
qa tukte wicoie, Dakotaawacinpi kinhan, 
on tanyan unpi qa wakan itoheya iyoptapi 
kta nace ecinpi kinhan hena en owapi 
kte. 

Iho wanna wi wikcemna nonpa wi iyo- 
hi mazaska wikcemna yamni akton wo¬ 
wapi kin de ayusotapi, qa hecen wowapi 
nicagapi. Hececa tuka ota dawapi xniqa 
ota en etonwanpi xni se ececa. Apa to- 
nauan waxte yadakapi tuka nitonanpidan 
qatoktu tanin xni. Iho heon ito kihnakapi 
kta keyapi. Tokataekta hecen econpi kta 
iyececa dakapi kinhan ake okini kagapi 
kta. 

Wamdnxka mazazi ou kagapi. 

Wanakaja Israel ovate kin token oran- 
vanpi kin wanji ociciyakapi kta. Qa 
Wakantanka token ecawicakicon kin he 
nakun ociciyakapi kta. 

Israel oyata kin makoce wan xica en 
nnhdaka unpi. Makoce kin hepuza, ta- 
ku yutapi wanica qa canku kin xica, he¬ 
cen oyate kin nina iyokixicapi. Wakan¬ 
tanka marpiya kin eciyatanhan taku yu¬ 
tapi wicaqu qa ininija wan etanhan mini 
yatke wicakiya. Tuka hececa exta wi- 
hnupi qa Wakantanka i en hiyeyapi, qa 
Mowis heciyapi; Tokeca e Egupta ma- 
koce kin etanhan unkayaupi lie, rewoskan 
kin den nntapi kta; aguyapi rinca wanica 
qa nakun mini wanica, qa taku yutapi ka- 
pojedan kin de hitiunhdapi ce, eyapi. He- 
yapi kin heon Jehowa petawamduxka kin 
heca oyate kin en hiyawicakiva ; unkan 
ovate kin wicayartakapi, qa heon Israel 
wicaxta ota tapi. 

Hehan oyata kin Mowis en hipi qa he- 
ciyapi; Wanurtanipi. Wakantanka i en 
hiveunyanpi qa niye owauniciyepi, Jeho¬ 
wa wamduxka kin dena eunkiciyakupi kta 
e icekiya ye, evapi. Hecen Mowis oyate 
Jvin wocekiye ewicakiciya. Unkan Jeho¬ 
wa Mowis ayupte ca heciya; Peta-wa- 
mduxka wan icicage ca can wan en iyaka- 
xke ca bosdan ehde wo; hecen tuwe kaxta 
vartakapi kin he ekta etonwe cinhan he 
ni kta ce, eya. 

Mowis ecen econ. Wicaxta ota wica¬ 
yartakapi. Wicota wanna tapi, qa ota 
ecadan tapi kta. Heon Mowis inarni qa 
inazazi on wamduxka wan kaga qa can 
icam wankan iyeya, hecen Israel tipi kin 
iyurpa etanhan tanin. Unkan tona wicaya- 
rta kapi qa mazaziwamduxka kin he ekta 
etonwanpi kin hena iyurpa nipi. Tuka to¬ 
na wicadapi xni qa ekta etonwanpi xni 
kin hena owasin tapi, Wakantanka taku 
econwicaxi kin he terike xni qa wi¬ 
caxta owasin econpi kta iyececa. 

Iho he Wakantanka Cihinhintku kin 
iyacin. Iye icica qa atayedan he ciya; Re¬ 
woskan Mowis wamduxka wankan ehde 
qon he iyecen Wicaxta Cihintku kin 
v ankan ehdepi kta: hecen tuwe awacin 


kinhan owihanke kte xni tuka owihanke 
wanin wiconi yuhe kta, eya. Iho mita- 
kuye, he awacia po. Wakantaka Ci¬ 
hintku kin niyepi on can en okatanpi qa 
ktepi, he wicayadapi he. Jesus ekta e- 
tonwan po, kinhan yanipi kta. Wakan- 
xica niyartakapi kin heon nicakijapi qa 
nitapi kta, tuka Jesus wicayadapi qa wa- 
cinyayapi kinhan he asniniyanpi kta qa 
wiconi owihanke wanica kin he en openi- 
yanpi kta. TAMAKOCE. 

Dakota wan, wowapi kin de Dakota Ta¬ 
waxitku kin kicasa. 
Wauag’t Siisfi orau Oyakapi. 

Wicaxta nagi kin topa ce eya Dikota 
wohdakapi. Wicaxta hnakapi kin en 
wanagi kin wanji un ce, eyapi. Qa wan- 
| ji ix wopartapidan kin hen un ce, eyapi. 

' Hehan wanji ix wanagi tipi kin ekta iya- 
ya ce, eyapi. Hehan wanji ix tate ouye 
topa—Waziyata, Itokaga, V- iyorpeyata, 
Wiyohiyanpata, hena ecen un ce, eyapi. 
Iho hena Dakota woohdake yuhapi; tuka 
hecetu xni. Ehanna wanakaja, wanna 
waniyetu ota he ehan, wicaxta wokcan 
wan, maka akan icaga. Unkan he wi- 
caxta kin ix togye wanagi kin oran ovvi- 
cayaka. Unkan canku nonpa he oyaka 
keyapi. Canku kin unman cistina, owo- 
tanna, waxte; tuka “Iyeyapi terika ce,” 
eya keyapi; qa unman tanka kin ix decen 
oyaka keyapi. “Canku kin he omanipi 
terika ce, kokipa po, Canku kin he mde 
wan iyahde tuka peta kin he tohini sni 
1 xni, qa nakun xunka, qa sinterda, taku 
ocinxica hena ohna yakonpi, qa tuwe hen 
iyorpeiciya eca, wokakije tanka qa wica- 
ceya teri iyeiciyapi eya keyapi “Iho, koki- 
papo tawafenciciyapi xni, heon iwaktaci- 
yapice,” eya keyapi. “Qa ix eya, canku 
cistina kin nakun iwakta ciyapi kta ce,” 
eya keyapi. Canku cistina kin he Marpiya* 
ekta iyahde, tuka waxte. Heci oyate 
ota yakonpi, tuka owasin wowiyuxkin kin 
ecedan yuhapi, qa tohini akiranpi xni, qa 
tohini markicanyanpi xni, qa tohini toka 
on kopehdapi xni, qa tohini cuwitahdapi 
xni; qa nakun waskuyeca ocaje ota on 
imnanpi, qa wakpa mini wiconi kadus 
wanka, oliini on iyuxkinpi.” Atkuku, 
Wakantanka ti kin he eca, ohnahna unpi 
nakaex wicakije xni unpi, owihanke wa¬ 
nin. Iho hena hecen wicaxta kin hecen 
I oyaka: Wakantanka Cihintku kin iie e 
keyapi. Takemni ive taku wakan na¬ 
kaex, taoyate kin wanikiye kta on hena 
hecen oyaka keyapi. 

Iho po, koda, canku kin unman tukte 
yacinpi kin karniga po. Wakantanka 
Cihintku iwanga po—Caje kin on, qa wa- 
| cinyanpi kin on,qa wicadapi kinon. He- 
j na on ecanon kinhan, okihiniye kta. 

“Canku wan cistiyedan rin, 

Wiconi kin,en iyahde; 

Heon wicaxta tonanan, 

Canku kin he iyeyapi. ” 

L. 

I ____ 

Ikcewicasla wan lasosikc o- 
a’asa wanji Oyakapi. 

Ehanna qehan Isantaka tamakocepi k n 
den wicaxta wan woju ti. Cincaake wa- 
njica wicayuha. Hakaktadan kin wani¬ 
yetu topa. Hanranna unkan haktadan 
kin tanin xni. Cansanse okidepi kex iye¬ 
yapi xni. Anpetu ihuniyan okidepi tuka 
hecerin tanin xni, qa wanna wiiyaya. 
Ihanranna Ikcewicaxta wan tipi kin en i- 
He en i sa, qa cin eca en iwanka ece ke 
yapi. En i eca, “Misonka tokiya iyaya 
he ?” eya keyapi. Unkan cihintkudan ki- 
tanin xni kin he okide okiyakapi, He¬ 
han wanna witakinyan yanka. Ikcewi¬ 
caxta lieya, Wicakipan po, tonexta ho- 
kxiyoaopa iyewaye kta ce.” 

Iho hecen mazayahotonpi wan yaho- 
tonpi qehan ecadan hdi. Hdi qehan, 
Ikcewicaxta hokxiyopa tahanpe da. Qu- 
pi qehan, taxonke tanyan omnakiye, ca 
hehan tipi ohomnimni maka omnakiya 
keyapi. Xonka ocim oye omna eca, pa 
hihda, eca, ayuxtanpi. Unkan oye ohna 
ye, ca ecen can wehna tanin xni iyaya. 
Tuka ake pa ece, eca eciyotan yapi, un¬ 
kan can wan icahda hokxiyopa iyeyapi. 
Iho he xonka ksapa keyapi. 


Wicowoyake Suta. 

Wakantanka, Jehowa eciyapi kin he 
tanton xni un, qa wicixta on wanyag pica 
xni un. Hecen on tohini tuwedan wan- 
yake xni. Canteoze, kin owotanna, qa 
tawacin eca waxte. Eca waxake, ca taku 
okitpani wanice. Iye tawacin tokeca kin 
ha awakicin un, qa ivoicipi rince. Tavva- 
kunze kin owotanna, qa waxte, qa he 
ohiniyan wowiyuxkinyan. Tawakunze 
kin he owihanke xni yan hdoye, ca onxpa- 
dan kax hdutokeca kte xni. Iho hena 
hecetu ; qa tuwe togye eya exta wicake 
kte xni. 

Wicaxta tokaheya icage cehan tanyan 
icaga. Jehowa iye ihdacinyan tawacin ki- 
caton.—Iho hecen wicaxta tokaheya ica- 
gapi qehan, Wakantanka tawakunze iyo- 
kipipi, qa opapi waxte dakapi - Jehowa 
iyokipiyapi, qa tawakunze ecen econpi j 
kta ecedan iyotandakapi, qa wowiyuxkin-[ 
yanpi. Iho hecen on otokehe kin ekta, 
wicaxta kin tanyan un ; taku xica wanji- 
dan kax sdonye xni, qa taku on kopehda-; 
pi wanica. Ohiniyan wowiyuxkin ecedan 
sdoca tuka. Iho hena nakun hecetu. 

Hehan ake marpiya ekta Jehowa oyate, 
tokeca ota nakun icarwicaye, ca wicayuha. 
Ix eya waxtepi, qa ohiniyan Jehowa tan- 
kiyedan unpi, qa tawacin ecen econpi kta 
iyuxkinpi; qi itokam mikata erpehiyapi, 
qa yuonihanpi kta iyuxkinpi. Hena U a- 
hoxiye, wakan, tuktekten ewicakiyapi. Iho 
he hecetu. Hehan Wahoxiye—Wakan wan- j 
ji ihnuhanna xicaya cante yuze, ca .leho- 
vva kipajin, qa ota opapi. Iho hecen Je-; 
howa liana xice wicadake, catankari erpe- 
wicaye, ca wokakije tanka oiyorpewica- 
ya. Iho hena wakanxica ewicakiyapi ece 
kin eepi. Tokaheya waxtepi, qa Jehowa 
ohodapi: tuka ihduxicapi. 

Iho hena wakanxicapi taku xica ece- 
dxn cinpi, qa wicoran xice, wicotawacin 
xice hena tawakunzepi kin ee. Jehowa j 
kipajinpi kin he hecerin hduhapi, qa ta¬ 
ka tavvapi owasin tohanyan okihrpi, iiehan- 
yan kiciyuxicapi kta cante yuzapi. Tuwe, 
tanyan un wanyakapi eca, inawizipi, qa j 
icante xicapi. Iho hecen on wakanxica 
wayuxin unpi. Hececa nakax wicaxta to- J 
kaheya tanyan unpi qon, he wakanxica 
inawizipi, qa Jehowa kipajinpi kin on, 
“Ito ihduxin wayecaonxika wakaga ke,” 
ecin, qa ecen econ uta; unkan wicaxta 
kin wicada, qa ihduxica. llecen Wakan¬ 
tanka tawakunze waxtedake ca ohniyan j 
iyuxkinyan un, qa taku xica wanjidan kax, 
sdoce xni, epe ciqon, he owasin henakeca 
qa wokakije ota i/ icaga. Hecen wakan¬ 
xica iye atayedan wicayuxica ; tuka wi¬ 
caxta kin wicada, qa wakanxica tawakun¬ 
ze e ekta iyayeiciya. Iho hecen ou wi¬ 
caxta hiyeye cin owasin, wakanxica ka- 
kix yapi kte cin en opapi kta tuka. Wo- 
artani hdajuju wicakiyapi ehantanhan, 
owihanke xni yan iyotanhan iyekiyapi kta 
tuka. Iho hena hecetu. 

Hehan Jesus—Wakantanka Cihintku, 
eyapi ece kin, he wicaxta karya makata 
hinajin. Tuka he waonxida, qa wanikiye 
kta on hecon. Wicaxta opeya un, qa wa- 
hokonwicakiye, ca oranpi kin hena iyo- 
peiciye wicaxi, qa taku wakan toktokeca 
owasin ayuxtan wicaxi, qa Wakantanka 
tawakunze e ekta kiyorpaye wicaxi. Wo- 
artani hdajuju wicakiyapi kte cin, he, 
tawafen wicakiye xni, qaniwicakaga cin. 
on etanhan iye hena wicakicicajuju, qa fa 
Hehan ake kirii, qa wicaxta eca sinto* 
mniyan hewicakiya. Waxicun ocaje owa¬ 
sin, Ikcewicaxta ocaje owasin ko wicaka. 

“Ocanku, qa Wowicake, qa Wiconi 
kin, he miye; tuwedan iye cinka Ate 
iyohi kte xni, miye eciyatanhan ecedan 
iyohiyapi. Tuwe en mau kinhan owi¬ 
hanke wanin wiconi yuhe kta, qa tuwe en 
mau xni kinhan onxiya un kta ce” eya. i 

Jesus en u po, onxinidapi kta; tuka 
tuwe inihdonicapi, kyihan onxiya yaunpi j 
kta. Jesus tantanyan ecaniconpi kin he 
awacin po. 

Mdokehan makoce wiyopekiyapi qon 
he iyecetu kta keyapi tuka onxpa Dakota 
hduhapi kta keyapi qon, he pajujupi qa 
mazaska e wicaqupi kta keyapi tuka he 
toketu kin tanyan oyakapi xni. 


Anktunka wan ksapa oyaka¬ 
pi. 

Rara kin en waxicun tonwanyapi xa- 
I ktanka nom ohini akicaxka wicaunpi, qa 
ocim ohanhdekiciyapi rinca keyapi. A- 
xkatudan Waxicun Mdeyatanka ekta ho- 
psin aya unkan hena xuktanka un yapi ke¬ 
yapi. Hecen ekta ipi qa tnwa kin he ho- 
psicapiopexni. Mde icahda kaxkawica- 
h le, qaicurmpa tipi wan hecehan been ito i 
qimakan iwankakeyapi. Unkan,okinirin 
xuktanka navvang u naron unkan inyun, 
xuktanka naka kaxka wicahde qon he un¬ 
man eece tiyopa ahiyokasin qa hoton eca 
aka tokiyotan u qon ektakiya nawang 
kihda keyapi Waxicun hecon wanyake 
cehan ektaya unkan inyun, xuktanka un¬ 
man qon haronta huha owasin iyapehan 
minin wanka keyapi. Ilio he xuktanka 
ksapa dakapi. Takicuwa minin fe kta 
wanhdake ca haronta tanka on kaxkapi 
tuka yupsake ca Waxicun huweye ca he¬ 
cen niyati keyapi. Wicaxta hececa seca 
ce eyapi. 

Ikcewicaxta tieagapi oyakapi. 

Ikcewicaxta oyate toktokeca ota kin 
hena oran otapi qa vvicani karutapi tuka 
tuktedan tanyan unpi oyakapi xni. Wi¬ 
coran waxte kin hena tanyan onspepi xni. 
qa taku ota ojupi qa icaryapi xni, qa wa- 
nuyanpi waxtexte wicayuhapi xni, qa tipi 
waxte otipi xni. Magaju eca owasin spa- 
yapi qa sni eca owasin cuwitapi, qa tuwe 
wayazau eca terika ece. Oyate wanji 
makoce tawapi kin tuktekten owancaya 
aminitan eca decen tieagapi ece keyapi: 

Tukten can xbe ca icikikiyedan han 
eca, mini kin kitanna iwankam can ka- 
ksapi, q icanpaksa kin hena akan, can ka- 
sdesdecapi ehnakapi, qa hecen owanke 
kagapi. Hehan canwakan ehdepi, qa 
owanke econpi qon iwankaptu canwapa 
on keyapi. Iho hecehnana otipi. Apa 
tankaya econpi, qa wicaxta opawinge san- 
pa wikcemna zaptan okunwanjidan tipi 
keyapi. Maka ikeeka ow.anke akan eju- 
pi qa iyakan cetipi, qa hecen oceti kagapi. 
Iho oyate wan hecen tipi, tuka ocim Wo¬ 
wapi Wakan owicakiyakapi, qa he on 
wanna oyate tokeca aya keyapi. 


Tipi wan Tanka. —New York otonwe 
kin en, nakaha tipi wanji tanka kagapi 
keyapi. Xakpe icitakihna hehanyan 
wankantuya econjii, qa timahen, tipi opa¬ 
winge zaptan akton econpi. Ovvanyeye 
ojanjan kin hecedan exta mazaska kekto¬ 
pawinge ece wikcemna yamni sanpa 
zaptan ayusotapi kta. Hehan timahen 
canakan iyotankapi, wahna wotapi, ohe- 
hdepi, qa taku hecekceca hena en, ma¬ 
zaska kektopawinge ece opawinge sanpa 
wikcemna zaptan yusotapi kta. Hehan 
tukiha, wicape, vvakxica ko, mazaska on 
kagapi heca, on mazaska kektopawinge 
ece ake topa iyopeyapi. Hehan ihdiohda- 
sin heca mazaska kektopawinge ece ake 
zaptan iyopeyapi. 

Ocowasin mazaska kektopawinge ece 
opawinge zaptan cen ayusotapi kinhan 
tipi yuxtanpi kta keyapi. Isantanka ta- 
makoce kin en hecedan tipi tanka kta 
keyapi. Mdewakantonwan iyorpa he 
otipi qa yamnimni tipi ehan iyorpa okan 
kta tuka. Qicimanpi kin hena he tipi wi¬ 
cakicagapi, qa hen inartiina tipi ece kta. 

Wopelon wwsiiji fa oyakapi. 

Wopeton wan, Napeksa eciyapi, Ka- 
p ija om wopeton ece qon he fa keyapi. 
He okar i, qa peta wata ohna leu tuka ta- 
hepi fa. Token yazan tanin xni tuka 
ihnuhanna fa keyapi. Dakota Napeksa 
eciyapi tuka Waxicun ekta Robert Hop¬ 
kins eya caje yatapi. 


Waxicun kici ktepi. —Waxicun can 
mahen wihnipi, unkan wanji mdokife ca 
cankaga wan askam iyotinke ca oziiciya 
yanka. lean wanji tokeca he tkiya ye ca 
pesdete taninyan yanka wanyag iheya' eca, 
he maxtinca kecin, qa knte. En inajin,. 
unkan inyun, kici wihni qon he e extan- 
han sdonye xni qa kataiycya keyapi. 













































Old Gossips. 


fSfi JJASOT4 fB.IEMD« 

Communications <or thf> paper should be ad¬ 
dressed. postpaid, to the editor, Fcrt Snelling, or 
to H. D. Neill. St. Paul. 

Terms.— Fifty ceo's a year, in advance. 

Printed at the office of the Minnesota Democrat. 

SAINT PAUL,, MIN., AUG., 1852. 

The Dakota Mission deem it unad- 
visable, while the Indians are so un¬ 
settled, to continue the Friend. 

If the prospect is more e ncouraging 
it will be resumed hereafter. 

Those who wish their subscriptions 
refunded, are requested to call upon 
E. D. Neill, St. Paul. 

Dakota Manner of Counting :— 
The Dakotas count by tens, because 
they have ten fingers. When a Dako¬ 
ta counts, he commences with his lit¬ 
tle finger on the left hand doubling it 
down with his right hand as he says 
wanca, one, and the next when he 
says nonpa, two, and so on till he has 
counted five ; then with the left hand j 
he do'ubles down the fingers of the 
right had, beginning with the thumb, 
as he counts xakpe, six, xakowin, 
seven, &e., till all the fingers of both 
hands are shut. This is repeated as 
often as there are tens to be counted. 
To show how many tens there are 
they open and shut both hands a cor¬ 
responding number of times. When 
they get as high as ten times ten, they 
term it Opawinge, a turn ; and come 
back to a unit and ascend, counting! 
the fingers as before, till they have 
counted two turns ; then three, and so 
on till they have counted ten turns, 
Opawinge wikcemna, which is termed 
kektopawinge, turn again. They have 
no name for a higher number except 
woyawa tanka, big count, which is a 
very indefinite term ; it is used for a 
million. 


Indian Farming. —The Indians of 
Six’s band have formerly planted 
from eighty to one hundred acres of 
corn on the low land along the Minne¬ 
sota river, and raised good crops, till 
the last two years, when almost their 
whole fields have been destroyed by 
floods. At the usual time of planting 
this year, their ground was under wa¬ 
ter, and consequently they have plan-j 
ted only, perhaps five or ten acres, in 
little patches here and there. The i 
Lake Calhoun band have also lost, 
their crops both of the two last years, j 
This season they have planted about : 
ten acres on the upland instead of J 
thirty-five or forty as usual on the low [ 
land! The other bands of Mdewa- 
kantonwans plant on the upland and j 
have under cultivation about their 
usual quantity. Crow’s band have 
about sixty acres of corn which now 
looks exceedingly well. The Indians 
are spending most of their time in 
feasting, dances and games, patiently 
waiting for the President to ratify or 
reject the treaty. Many of them would 
like well to have the treaty rejected,: 
because then they could harrass with¬ 
out hindrance, the hundreds who have 
made “claims” on their land and 
eventually enjoy the luxury, for it is a 
luxury to them, of making another 
treaty. They would have to spend 
three’ months, with Commissioners to 
treat with them, every year. It is the 
easiest way they know of, to obtain 
beef and swords, and medals, and sol¬ 
diers coats and titles of honor. 


Those who follow no useful pursuit, 
are apt to look after something that 
will excite, or give rise to conversa¬ 
tion. 

Old women who have no principle, 
sometimes make much mischief by as¬ 
sembling together by the side of the 
fence or in the house to talk over all 
the secrets that they have discovered, 
and to whisper insinuations against 
this or that neighbor,. 

No reputation is more unenviable 
than that of an “old gossip.” 

To avoid such a lot, it is important 
to store the mind with solid infor¬ 
mation, in the place of the scandal of 
the village, and to look upon a future 
life as far more desirable than the few 
short days we are to pass in this 
world. 

How wide the contrast between the 


A modern writer says, “Christiani-! 
ty found the heathen world without a 
single house of mercy. Search the 
Byzantine Chronicles, and the pages 
of Publius Victor; and, though the 
one describes all tne public edifices 
of ancient Constantinople, and the 
other that of ancient Rome, not a 
word is to be found in either, of a char¬ 
itable institution. Search the ancient 
marbles of your museums ; descend 
and ransack the groves of Herculane¬ 
um and Pompeii; and question the 
many travelers who have visited the 
ruined cities of Greece and Rome , 
and see, if amidst all the splendid re¬ 
mains of statues and amphitheatres, 
baths and granaries, temples, aqu- 
ducts, and palaces, mausoleums, col¬ 
umns, and triumphal arches, a single 
fragment or inscription can be found, 
‘/telling us that ifFelonged to a refuge 
fo| htjyp l| r tlie alleviation 

of human misery. 

The first voluntary and public col¬ 
lection ever known to have been made 
in the heathen world for a charitable 
object, was made by the churches of 
Macedonia, for the poor saints at Jeru¬ 
salem. 

The first individual known to have 
built an hospital for the poor, was a 
Christian widow. Search the lexi¬ 
cons for interpreting the ancient 
Greek authors, and you will not find 
even the names which Divine Christi¬ 
anity wanted by which to designate 


old gossip” and the aged Christian! 

The latter is not always in pursuit 
of the news. He has rich resour -es 
within and looks down upon the world. 
As he sits in his chamber, he is not 
lonely, nor gloomy, nor morose, but 
his mind is illumined with bright anti¬ 
cipations of the “better land” to 
which he is journeying. 

As he walks upon the village green 
he is not shunned nor frowned at, but 
young men and maidens show him 
reverence, and the rosy cheeked 
school boys love to shake his hands 
and call him “Father.” 

If the reader would not be like those 
in the picture, let him never be a 
“news-monger” but give heed to 
Paul’s advice to Timothy: 

“Refuse profane and old wives’ fa¬ 
bles, and exercise thyself rather unto 
Godliness.” 


her houses of charity—she had to in¬ 
vent them. Languasre had never 

no 

been called on to embody such con¬ 
ceptions of mercy. All the asylums 
of earth belong to her.” 

u 


Cain. — Little Raven of Crow’s 
band of Dakotas, has living in his fam¬ 
ily, two little orphan brothers of the 
Warpekute tribe. One is about ten 
years old and the other three. Not 
long since the elder of these boys be¬ 
came disaffected towards his little 
brother, and after beating him to 
death, as he supposed, dragged the 
body off" and hid it in the woods. It 
was found alive soon after, and it is 
thought the boy will recover; Here 
is a little bo}-. only ten years of age, 
who is a murderer—a fratricide ! 


Anci’-nt Pipe. —In the State Cabi¬ 
net of New York, at Albany, there is 
a very old pipe made of red stone of 
the Sacred quarry in Minnesota, 
from which the Dakota manufacture 
their pipes. Accompanying a de¬ 
scription of the pipe is the following : 
“There is a tradition in relation to this 
pipe that it was taken from a Sioux 
many years ago by a Seneca, in one 
of the many inroads of the Seneca, in¬ 
to the territories of the former people. 
It bears decisive marks of its antiqui¬ 
ty and severe usage, for the original 
i orifice in which the stem piece was 
j inserted has been taken away and a 
new one made above.” 


For the Dakota Friend and Minnesota Historical 
Society. 

Sketch of* Joseph Renville, 
a u S>ois hruleV am! early 
trailer of* l^IiiaBiesota. 

The opening of the fur trade of the 
North-west, under the patronage of 
Louis the Fourteenth, tended to bring 
into existence, a peculiar race of men, 
called “coureurs des bois.*” Many 
of the wild and adventurous spirits of 
sunny France, tired of the “ancient 
regime” tempted by the dangers inci¬ 
dent to the employment of collecting 
furs and the freedom from all restraint, 
hastened in frail birch canoes, down 
rapids, and over lakes to the haunts 
of tiie bison and beaver. The unbri¬ 
dled zeal of the trader has ever made 
him the pioneer of the ecclesiastic. 

As early as 1660,f two traders had 
penetrated the “incognita terra” be¬ 
yond Lake Superior, and were the first 
Europeans, that ever saw the Dako¬ 
tas. It was a trader, the noble hear¬ 
ted La Salle, who sent Hennepin and 
his comrades on an exploring tour 
upon the Mississippi,J and they had 
been but a short time am ng the Da¬ 
kotas, who dwelt upon the shores 
of Mille Lac, and the streams which 
flow therefrom, before Sieur du Luth 
and other voyageurs arrived with a 
trading outfit from Lake Superior. 

As early as 1695, the canoe laden 
with trinkets, tobacco, and knives had 
entered the Minnesota, or “sky col¬ 
ored” river,§ and in 1700 trading 
houses were erected on the banks of 
the Mankato or Blue Earth,—and 
on an island below the St. Croix, and 
about that time the enterprising Per- 
rot, had built a fort at the entrance of 
Lake Pepin. The father of him, whom 
we purpose to sketch, was in all prob¬ 
ability born before some of the first ex¬ 
plorers of this Territory had entered 
“that bourne from whence no traveller 
returns.” 

As age began to stiffen the joints of 
the once supple voyageur, he natural¬ 
ly felt the want of some resting place, 
and companion, to cheer him in his 
declining years. 

Estranged from early associations, 
lie did not hesitate to conform to the 
customs of the cinnamon colored race, 
and he purchased a wife, to hoe his 
corn, to mend his moccasins, and tend 
the lodge-fire, and to cook the game, 
which he would bring home at night. 
The offspring of this alliance, have be¬ 
come a numerous and interesting class 
in America, and have often exercised 
more sway in Indian affairs than 
chiefs. 

Joseph Renville was of mixed des¬ 
cent, and his history forms a link be¬ 
tween the past and the present history 
of Minnesota. 

His father was a French trader of 
much reputation. His mother was a 
Dakota, connected with some of the 
principal men of the Kaposia band. 
He was born just below the town of 
St. Paul,* about the year 1779, du¬ 
ring the war of the American Revo¬ 
lution. 

At that time, there were probably 
i.ot more than six white families re¬ 
siding in the whole of that vast territo¬ 
ry, that now comprises Northern Illi¬ 
nois, Wisconsin, Iowa and Minnesota. 
Accustomed to sec no European coun¬ 
tenance, but that of his father, in 
sports, habits and feelings, he was a 
full Dakota youth. 

As often happens, his mother deser¬ 
ted her husband, and went to live with 


Chfi’isliai&ify. 






























































Rac¬ 


eme of her own blood. The father 
noticing the activity of his son’s mind, 
took him to Canada, before he was 
ten years of age and placed him un¬ 
der the tuition of a Priest of Rome. 
His instructor appears to have been 
both a kind and good man, and from 
him, he obtained a slight knowledge 
of the French language, and the ele- 
mentsi of the Christian religion. 

Before he attained to manhood, he 
was brought back to the Dakota land, 
and was called to mourn the death of 
his father. 


will not take them. We hold them 
and yourselves in equal contempt.” 

For a short period after the war, 
the subject of this memoir, resided in 
Canada, and received the half pay of 
a British Captain. He next entered 
the service of the Hudson’s Bay Com¬ 
pany, whose posts extended to the 
Mississippi and Minnesota rivers. In 
winter he resided with his family a- 
mong the Dakotas. In summer he 
visited his trading posts, which ex¬ 
tended as far as the sources of the 
Red river. 


At that time, there was a British 
officer by the name of Dickson, who 
lived in what is now Minnesota, who 
was in the employ of an English Fur 
Company. Knowing that young Ren¬ 
ville was energetic, he employed him 
as a “coureur des bois.” While a 
mere stripling, he had guided his ca¬ 
noe from the Falls of Pokeguina, to 
the Falls of St. Anthony, and followed 
the trails from Mendota to the Missou¬ 
ri. He knew by heart the legends of 
Winona, and Ampato Sapawin, and 
Hogan-wanke-k in. 

He had distinguished himself as a 
brave, and also become identified with 
the Dakotas more fully by following 
in the footsteps of his father, and pur¬ 
chasing a wife of that nation. At the 
breaking out of the last war with 
Great Britain, Col. Dickson was em¬ 
ployed by that government, to hire the 
warlike tribes of the Northwest, to 
fight against the United States. Ren¬ 
ville received from him the appoint¬ 
ment and rank of Captain in the Brit¬ 
ish army, and with warriors from the 
Wabashaw, Kaposia, and other bands 
of Dakotas, he marched to the Amer¬ 
ican frontier. In 1813 he was pres¬ 
ent at the sieo-e of Fort Meigs. One 
afternoon, while he was seated with 
Wabashaw, and the renowned Petit 
Corbeau, the grandfather of the pres¬ 
ent chief of the Kaposia band, an In¬ 
dian presented himself, and told the 
chiefs that they were wanted by the 
head men of the other nations that 
were there congregated. 

When they arrived at the rendez¬ 
vous, they were surprised to find that 
tiie Winnebagoes had taken an Amer¬ 
ican captive, and after roasting him, 
had apportioned his body, in as many 
dishes, as there were nations, and had 
invited them to participate in the feast. 
Both the chiefs and Renville, were 
indignant at this inhumanity, and Col. 
Dickson being informed of the fact, 
the Winnebago, who was the author 
of the outrage, was turned out of the 
camp. 

In 1815, he accompanied the Ka¬ 
posia chief to Drummond’s Island, 
who had been invited by the Com¬ 
mandant of that post, to make him a 
'visit. On their arrival they were in¬ 
formed by the officer, that he had sent 
for them, to thank them in the name 
of his Majesty, for the aid they had 
rendered during the war. He con¬ 
cluded by pointing to a large pile of 
goods which he said, were presents 
from Great Britain. 

Petit Corbeau replied, that his peo¬ 
ple had been prevailed upon by the 
British, to make war upon the people 
they scarcely knew, and who had nev¬ 
er done them any harm. 

“Now,” continued the brave Kapo¬ 
sia Chief, “after we have fought for 
you, under many hardships, lost some 
of our people and awakened the ven¬ 
geance of our neighbors, you make a 
peace for yourselves and leave us to 
get such terms as we can, but no—we 


In 1819 Col. Snelling, commenced 
the erection of the massive stone fort, 
at the junction of the Mississippi and 
Minnesota. From this time Renville 
became more acquainted with the 
people of the United States, and some 
of his posts being within the limits of 
the Republic, and there being great 
commotion in the Hudson’s Bay Com^ 
pany, he with several other experi¬ 
enced trappers, established a new 
company in 1822, which they called 
the Columbia Fur Company. Of this 
new organization he was the presiding 
genius. When Major Long arrived at 
Fort Saint Anthony, as Snelling was 
then called, in the year 1823, he be¬ 
came acouainted with Renville, and 
engaged him as the interpreter of the 
expedition to explore the Minnesota, 
and Red River of the North. 

The Historian of the expedition, 
Professor Keating gave to the world, 
one of the most interesting: accounts of 
the Dakota nation, that has ever been 
published, and he states that for most 
of the information he is indebted to j 
the subject of this sketch. Shortly af¬ 
ter the Columbia Fur Company com¬ 
menced its operations, the American 
Fur Company of New York, of which j 
John Jacob Astor, was one of the di- \ 
rectors, not wishing any rivals in the 
trade, purchased their posts, and good j 
will, and retained the “coureurs des l 
bois.” 

Under this new arrangement, Ren- i 
ville removed to Lac-qui-Parle, and ; 
erected a trading house, and here he 
resided until the end of his days. 

Living as he had done for more than 
a half century among the Dakotas, 
over whom he exercised an unboun¬ 
ded control, it was not surprising that 
in his advanced age he sometimes ex¬ 
hibited a domineering disposition. As j 
long as Minnesota exists, he should 
be known as one given to hospitality. 
He invariably showed himself to be a 
friend to the Indian, the Traveller, 
and the Missionary. 

Aware of the improvidence of his 
mother’s race, he used his influence, 
towards the raising of grain. He was 
instrumental in having the first seed 
corn planted on the Upper Minnesota. 
An Indian never left his house hungry, 
and they delighted to do him honor. 

He was a friend to the traveller. 
His conversation was intelligent, and 
he constantly communicated facts that 
were worthy of record. His post ob¬ 
tained a reputation among explorer’s, 
and their last day’s journey to it, was 
generally a quick march, for they felt 
sure of a warm welcome. His son 
was the interpreter of Nicollet, that 
worthy man of science, who explored 
this country in connection with Fre¬ 
mont. This gentleman in his report 
to Congress, published 1845, pays the 
following tribute to the father and 
son : 

“I may stop awhile to say, that the 
residence of the Renville family, for 


a number of years back, has afforded 
the only retreat to travellers, to be 
found between St. Peter’s and the 
British posts, a distance of 700 miles. 
The liberal and untiring hospitality 
dispensed by this respectable family, 
the great influence exercised by it 
over the Indians of this country, in the 
maintainence of peace and the pro¬ 
tection of travellers, would demand 
beside our gratitude, some special ac¬ 
knowledgment of the United States, 
and also from the Hudson’s Bay Com¬ 
pany.” 

The only traveller that has ever 
given any testimony opposed to this, 
is Featherstonhaugh, a dyspeptic and 
growling Englishman, wdiose book, 
published in London in 1847, and 
styled a “Canoe voyage up the Min- 
nay Sotor,” betrays a filthy imagina¬ 
tion. He remarks : 

“On reaching the Fort, Renville 
advanced and saluted me, but not cor¬ 
dially. He was a dark, Indian-look- 
ing person, showing no white blood, 
short in his stature, with strong fea¬ 
tures, and coarse black hair.” * * 

******* “I learnt that 
Renville entertained a company of 
stout Indians to the number of fifty, in 
a skin lodge behind his house, of ex¬ 
traordinary dimensions, whom he calls 
his braves, or soldiers. To these men 
he confided various trusts, and occa¬ 
sionally sent them to distant points to 
transact his business. 

No doubt he was a very intriguing 
person and uncej-tain in his attach¬ 
ments. Those who knew him inti¬ 
mately, supposed him inclined to the 
British allegiance, although he profes¬ 
ses great attachment to the American 
government, a circumstance however, 
which did not prevent him from be¬ 
ing under the surveillance of the gar¬ 
rison at Fort Snelling.” 

He was also a friend to the Mis¬ 
sionary of the Cross. 

Until about the year 1834, no min¬ 
ister of the Church, made arrange¬ 
ments to devote his life to the spiritual 
and temporal welfare of the Dakotas. 

In the year 1687 and 89f Father 
Marest and another Jesuit, made some 
excursions among them, and one of 
them told the historian Charlevoix 
that he regretted that he did not suc¬ 
ceed in establishing a mission. He 
describes them as docile, gentle and 
intelligent. A very few years after, 
the opinion of Marest was entirely 
changed. In a letter dated Nov. 11, 
1712, while he was a missionary a- 
mong the Kaskaskias he says “we 
found a canoe of the Scioux, broken 
in some places, * * * We were 

greatly alarmed. * * * * These 

Scioux are the most cruel of all the 
Indians and we should have been lost 
if we had fallen into their hands.” 

During the Frelich -dominion, eccle¬ 
siastics never had permanent missions* 
except in the vicijftjpaii 
ding posts. ! 

The Rev. T. S. Williamson, of the 
j Presbytery of Chillifcothe. arrived at 
Fort Snelling in 1834, then returned 
to the East, and in 1835 came back 
with assistant Missionaries. Ren¬ 
ville warmly welcomed him, and ren¬ 
dered invaluable assistance in the es¬ 
tablishment of the missions. Upon 
the arrival of the Missionaries at Lac- 
qui-Parle, he provided them with a 
temporary home. He acted as inter¬ 
preter, he assisted in translatiing the i 
scriptures, and a book of hymns into 1 
the Dakota dialect, and removed 


many of the prejudices of the Indians* * 
against the teachers of the white 
man’s religion. 

It would be improper to conclude 
this article without some remarks 
upon the religious character of Ren¬ 
ville. 

Like Nicodennis, one of the rulers of 
Israel, he loved to inquire in relation 
to spiritual things. Of independent 
mind, he claimed and exercised the 
right of private judgment in matters 
of faith. 

Years before there was a clergy¬ 
man in Minnesota he took his Indian 
wife to Prairie du Chien and was mar¬ 
ried in accordance with Christian, 
rites, by a minister of the Roman 
Church. Before he became acquain¬ 
ted with missionaries he sent to New 
York, for a large folio Bible in the 
French language, and requested those 
connected with him in the fur trade 
to procure for him, a clerk who could 
read it. After the commencement of 
the Mission at Lac-qui-Parle, his w r ife 
was the first full Dakota, that joined 
the Church of Christ, of whom wa 
have any record. 

In 1841, he was chosen and ordain¬ 
ed a ruling Elder, and from that time, 
till his death, discharged the duties of 
the office in a manner acceptable and 
profitable both to the native members 
of the Church, and the Mission. 

After a sickness of some days^ in 
March, 1846, his strong frame began 
to give evidence of speedy decay. 
He was aware that he was soon to 
take 

“His chamber in the silent halls of 
death,” but he knew “in whom he had 
believed,” and went, 

“Not, like the quarry-slave, at night, 
Scourged to his dungeon; but sustaind and 
soothed, 

Like one who wraps the drapery of his couch 
Abput him, and lies down to pleasant 
dreams! ” 

Sixty-seven years passed by, be¬ 
fore lie closed his eyes upon the world* 

The citizens of Kentucky delight in 
the memory of Daniel Boone ; let the 
citizens of Minnesota, not forget Jo¬ 
seph Renville. 

The writer is well aware, that the 
deceased had some defects of charat- 
ter, whicli made him appear double- 
minded or unstable, if not double- 
faced, but he has borne in mind the 
trite maxim 

“De mortuis, nil nisi bonum.”f 

Saint Paul. 


* This name was applied because they were 
employed in the transportion of merchandise, into 
the interior. By means of portage collars, some 
of them could carry a keg of pork, or a bag of 
grain, up blulFs forming an angle of 45 degrees. 

t See Charlevoix quarto edition. 

t Two voyageurs accompanied Hennepin. He 
thus describes their outfit “La Salle expecting now 
that I would depart without delay, he embraced 
me and gave me a calmunt of peace, with two men. 
to manage the canoe, to whom lie gave goods to 
the value of 1000 livres, to trade with the savages 
or make presents. He gave to me for my own use 
ten knives, twelve shoemakers’ awls, or bodkins, 
a small roll of Marti nice tobacco, two pounds of 
rassade, or strings of colored glass to make brace¬ 
lets of, and a small pared of needles,” Nouveau 
voyage Amsterdam Edition, 17U4. 

j Minisota (Minnesota) in the Dakota, means 

water, tinted like the sky, blueish rather than 
whitish. 

Minixoxe (Minaeshoshe) the name of the Mis¬ 
souri signifies muddy water. 

* The Kaposia band then lived on the East, hank 
of the river, about two miles above their present 
village, at the place known a3 Pigs Eye.. 

fSee Charlevoix’s Historic de la Nouvelle 
France, Vol. 1- p. 346. Quarto Paris Edition, 
1744. __ 

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